which it brought forth leaves and was green and flourishing being thus withered Husbandmen use to appoint their Servants to gather them up and burn them 1. He that hath made a profession to Religion a purer way of worshipping God and a stricter conversation before him if he maketh a defection from it he is cast forth Cast forth by the Church if that be in a calm and Pacate State and not in such a crowd of disturbances from the world that it cannot draw out its spiritual Sword and â—et me tell you Christians that is a dreadful thing to be orderly excommunicated by a Gospel Church The Apostle calls it a delivering up to Satan â—he separation of the Israelites from the Tents of Corah Dathan and Abiram was 〈◊〉 forerunner of Gods dreadful Vengeâ—nce on them the Churches separation from an apostatized Professor for his Apostacy is not to be flighted Proâ—ided this be done by a true Church â—nd for a just cause it is formidable enough for other Bruta fulmina they signifie little according to that of Job How forcible are right words but your â—rguings what do they reprove But this â—s not alwayes I told you the Church â—s not alwayes in a condition to execute this Vengeance upon Traitors However they are cast out by the Providence of God A notorious sinner may be cast out in the sight of God when hâ— is not so in foro Ecclesâ—ae in the view 〈◊〉 men and there is no branch not abiding in Christ but in this sense is cast forth God casts him forth he never had any true union with Christ he shall noâ— now have any appearing relation God will not own him his Saints shall notâ— he shall be none of them that God will care for with that special care which God extendeth to all those that are visible members of his visible Church hâ— hath made a defection from the City of God and hath removed himself into the suburbs of Hell he shall noâ— now have the priviledges of common Citizens Thus men use to do Tuâ—â— saith it was never known that those who made defection and proved false to the City of Rome jura civium tenuerunt enjoyed the priviledges of Citizens God will let it be seen that those who are false to his City shall not retain the priviledges of the City of God Secondly As the branch casts out with thereth So it ordinarily is with professors they lose their beauty and glory whether it lay in their quick and excellent parts these oft times abate their gifts dwindle and come to nothing or whether it lay in the repute and credit they had in the Church of God they are lookt upon as Fugitives and Renegadoes by the sincerer professors of Religion Nay for the most part this is not all they lose also their hopes for repute and credit with the world Who regard them as little as the Pharisee did Judas when he had betrayed his Master The wise God so ordereth it that the world shall not trust those that his Church cannot trust A fugitive from his Profession sheweth too little of a Christian to be valued by the Church and too little of a man to be much valued by the world who ordinarily love the Treason but hate the Traytor they like it well enough to see one professing to Christ spitting in his face to hear him jear and mock at the wayes of God in which he once walked but in the mean time they hate the traytor abhorring the levity and inconstancy of this weather-cock in Religion that turns in obsequiousness to every wind Thus he withers every way That which he hath is taken from him his gifts and parts his credit and reputation he becomes a man of no value to every one But there is worse yet that follows Thirdly Saith our Saviour Men gather them and they are cast into the fire and burned Thus men deal with the withered branches of Vines once separated from the Vine Thus will God do with Professors that abide not in him They shall be gathered up it the great day of Judgement Our Saviour tells us who shall gather them the Angels Mat. 13. They shall be burned with unquenchable fire The Apostle saith There remaineth nothing for them Heb. 12. but a certain dreadful looking for of fiery indignation Now our abiding in Christ in the truths of Christ which we have formerly owned in the wayes of Christ to which we have formerly professed and in which we have formerly walked is by our Saviour himself prescribed as the only means to avoid this unspeakable evil otherwise hanging over our heads Thirdly Our abode with Christ is the excellent means to keep his presence with us Joh. 15 4. Abide in me saith our Saour and I in you So John 14.23 If any man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him What is this for Christ to abide with the soul I answer as it is one thing for a soul to be in Christ another thing for a soul to abide in Christ So it is one thing for Christ to be in the soul another thing for him to abide in the soul The abiding of Christ with a soul I think implieth 1. His manifestation of himself to the soul John 14.21 He that hath my commandments and keepeth them he it is that loveth me and be that loveth me shall be loved of my Father and I will love him and manifest my self unto him The Lord may be in the soul and yet be hid so as the soul may go about trying Where is my God become The soul may walk in the dark and see no sight Christ is then said to abide in the soul when he appeareth to it and that in some constancy that he is not to use the Prophets expression Jer. 14.8 as a wayfaring man who tarrieth but for a night And 2. Gods sensible manifestations to a soul may be in the influences of comforting quickning or strengthening Grace Take a soul under the greatest desertion and cloud of Divine light there is yet as an Vnion so some communion betwixt God and it as the soul doth in some degree communicate it self unto God under the greatest apostacy it can be guilty of if it truly belongs to him its backsliding is but gradual so God doth in some degrees communicate himself to the soul under the greatest desertion the Union abiding some communion is necessary But now the Lords abiding with the soul argueth more than this it argues thus much that the soul who thus abides in Christ shall be under some sensible influences of Divine Love and that not only for its consolation chearing and refreshing it under dark issues of Providence but for its strength and liveliness in the way of God it shall grow stronger and stronger every day more fresh and lively and active in the wayes of God Without this how heavily doth a soul
good time a man may be as good as he will but he may not be as loose and proâ—ne as he will he may pray and hear and wait upon God in Ordinances pubâ—ckly and privately as much as he will â—e may not drink and swear and be â—thy and reproach the holy name of God as much as he will the Magiâ—â—rate remembers his Office to be a terror 〈◊〉 them that do evil and will let him â—now that to that end he beareth not â—e Sword in vain In an evil time men â—ay be as loose and leud and profane as â—ey will but they may not be so pure and â—ly and religious as they will They â—ay drink and swear and meet to reâ—l and dishonour God what they will but they may not be so holy they may not pray hear Goâ— word c. as much as they will Aâ— give me leave to tell you this is a very evil time when it is thus that goâ—â—liness and profession is almost the onâ— crime And through the naughtine of our hearts whose native bias stanâ— to evil this makes it very difficult 〈◊〉 abide with Christ to hold fast our profession at such a time when we 〈◊〉 that we may give the loose to our luâ— without fear of danger from Eartâ— It is true the man that hath a true roâ— of grace hates sin and loves goodnâ— from a more inward principle but yâ— in regard of the corruption of oâ— hearts an outward hedge does wâ— and contributes much to keep the bâ— within their true compass 2. A second thing which in suâ— times makes it difficult is the temptaâ— on of outward advantages which suâ— times usually afford Renegadoes in profession When the Devil was got on thâ— pinacle he shâ—weth Christ all the gloâ— of the world and promiseth hiâ— more than he had to dispose of 〈◊〉 â—â—ss than all if he would fall down and worship him Infinite are the instances 〈◊〉 story of the large proffers in times â—f backsliding have been made to Professors upon condition of Apostacy â—hough for the most part the performance hath through Gods righteous â—udgement been very slow The Devil for the most part serving his servants of this nature as the Popish Persecutors have used to serve their Prosecutes first debauched them then burnt â—hem or as Amnon served his Sister â—hamar first obtained their lust of them â—hen thrown them down stairs But â—emptations from profits honours credit â—laces are no light things especially where they meet with hearts whose peculiar lust is ambition or coâ—etousness or any thing of that nature â—nd this is a second thing which makes â—biding with Christ at such a time difficult especially for men whose â—irth breeding acquired or natural â—arts and accomplishments are such as â—ender them capable subjects for such â—hings 3. A third thing which creates the difficulty is the temptations which sâ— times afford on the other hand Whâ— the Devil had our Saviour on the pâ—â—nacle he had not only the advantage 〈◊〉 a prospect to give him a view of thâ— world but of a Precipice too to threatâ— him with into a compliance Evil timâ— afford not only places of profit aâ— honour applause and encouragementâ— tempt Christians to a drawing backâ— but also Gaols and fetters nicknamâ— and reproaches instruments of death aâ— cruelty to fright Professors out of thâ— good wayes of the Lord and thâ— best of Christians have so much 〈◊〉 sense in them so much of carnal anâ— slavish fear as these prove no weâ— Engines oft times to debauch theâ— Now this difficulty of standing oâ— ground at such a charge le ts us know we are concerned to look to our spâ—rits at such a time especially if it bâ—â— considered connexively with what 〈◊〉 shall further add for although difficulty abstractly and barely considered discourageth undertakers in anâ— work yet if the work be honourable and necessary and of high advantage â—it whetteth the spirits instead of abating â—our courage 2. Secondly therefore let us consider the honour and advantage we shall have by â—ur abode with and in Christ at such a â—ime and the danger and disadvantage of â—ur forsaking him It is a great honor to a Church and to a particular Christian â—o abide in Christ with an evil time This â—as the honour of the Church of Perâ—amus Rev. 2.13 I know thy works â—nd where thou dwellest even where Saâ—ns seat is and thou holdest fast my â—ame and hast not denyed my faith even 〈◊〉 those dayes wherein Antipas was my â—ithful Martyr who was slain amongst â—u where Satan dwelleth The comâ—endation of this excellent Church is â—mplified here from two observable â—rcumstances 1. They dwelt where Saâ—ns seat was and yet they kept the â—ith and held fast the name of Christ â—he Devil hath a fugitive being in â—ost places but in some places he hath â—seat where an uncontrolled proâ—ness and debauchery aboundeth â—ere's Satans Seat It is an hard thing 〈◊〉 dwell near his Seat and yet to hold fast the name of Christ but it is a greaâ— honour to a Christian to dare to bâ— strict and holy and walk with Goâ— under the eye and frown of the Devilâ— Secondly They were faithful in those dayâ— when Antipas was slain To abide iâ— Christ when multitudes run after him 〈◊〉 this is no great honour but when thâ— Devil is making havock amongst Christians throwing some into Gaols others into their graves then to hoâ—â— fast the Lords name this is a great honour to Professors You are those saitâ— our Saviour in an emphatical praise oâ— his Apostles who have abode with me iâ— my temptations It is an honour to 〈◊〉 Souldier to stand by his Captain wheâ— the battel goeth against him wheâ— some of his companions are fled otheâ— are slain and he is almost left alonâ— Such honour hath the child of God iâ— such a case Nor is it meerly matter of honour but of real advantage too Such oâ— may be assured Mar. 8.38 Luk. 9.36 that the Lord will not 〈◊〉 ashamed of him in the great and terriâ— day Observe the Text it is at leâ— implied in it Whosoever therefore shall 〈◊〉 ashamed of me and of my words in this adulterous and sinful generation of him shall the Son of man be ashamed when he â—ometh in the glory of his Father with his â—oly Angels When is the time when there is any fear of Professors that they should be ashamed of Christ and of his words Is it in the Sun-shine of the Gospel No fear of that profession then crowns its friends and is a reward to its self The fear is in an evil â—ime when a man cannot own God â—nd his wayes but he must be made 〈◊〉 by-word purchase to himself reproach and a nick-name be pointed at â—s he walks in the Street when he cannot depart from iniquity but he becomes the scorn of fools and makes himself a prey this is the proper time when Professors are apt to be ashamed â—f Christ and his words
and if they â—ave any thing to do with Christians â—t is secretly coming by night as Nicoâ—emus to Christ But saith this Text â—f any be ashamed of me and my â—ords of him Shall the Son of man be â—shamed when he cometh in the glory of â—is Father The contrary is implied also if there be any that an evil time cannot make ashamed of Christ and the wayes of Christ but he will dare to own them in the face of the world when most peevish and angry that is the man whom the Lord when he comes to judge the world will not be ashamed to own Oh! what an honour will this be to a poor worm when all the world shall be gathered together before the Judgement Seat of the great God and a poor creature shall stand amongst them of whom it may be while he lived his friends were ashamed great persons durst not own him if they met him they were ashamed to speak to him because he was lookt upon as a Puritane and the Eternal Son of God at that day shall not be ashamed to own him as hiâ— Child his Servant Nay honour is noâ— all in the business Our eternal happiness dependeth upon our Lords owning us or being ashamed of us at thaâ— day Christ will be ashamed of nonâ— at that day to whom he will not sayâ— Depart from me ye cursed into everlastinâ— burnings For Christ at that day not tâ—â— â—e ashamed of us is the same thing as â—o give us the Kingdom which he hath prepared for them that love him But â—et a little further in demonstration of â—his see that Text Luke 22.28 29. Luke 22.28 29. You are they which have continued with â—e in my temptations And I appoint â—nto you a Kingdom as my Father hath â—ppointed unto me Christs temptations there mentioned were his trials and â—buses from men which he met with â—uring his labour in the accomplishment of our Redemption Christ hath his temptations still not â—ersonally but mystically not in the body â—f his flesh but in his body which is the â—hurch His precious members have yet â—he trial of cruel scoffs and mockings oâ— â—aols and imprisonments The Gospel is â—bjected to the same persecutions to â—hich the Lord of the Gospel subjected â—imself Now some there are that abide â—ith Christ in his temptations whilst â—thers turn their back professing they â—nnot burn What shall these men â—ave I appoint saith our Saviour 〈◊〉 you a Kingdom A Kingdom what 〈◊〉 reward is this What will not vain men venture what will not they suffer that they may but usurp a Kingdom 〈◊〉 When they have it what have they more than a gilded Crown of reaâ— thorns upon their heads But what iâ— this Kingdom not earthly but heavenly not a Kingdom for care trouble sollicitude and domination but for pleasure joy and happiness unspeakable 〈◊〉 Kingdom without a care a Kingdom without an enemy a State having aâ— the sweetness happiness and contenâ— but nothing of the trouble and burtheâ— of an earthly Principality Nay he addâ— As my Father hath appointed me Thâ— particle as may either refer to thâ— Kingdom before spoken of then it 〈◊〉 nota similitudinis non equalitatis not 〈◊〉 note of equality but of similitude Goâ— abiding servants shall not have an equâ—â— degree of glory but the same specificâ— glory with Christ Or else the partiâ—â— may denote the title and assurance 〈◊〉 certainly as the Father hath appointed me a Kingdom and I shall have it certainly shall you have your Kingdoâ—â— On the other side not to abide wâ—â— Christ and in Christ in an evil time 〈◊〉 a matter of great dishonour and highest disadvantage to us It will be of great dishonour to us both in this life and at the great day of the Lord. In this life first and that with all sorts of men Constancy to principles and profession â—s a virtue which commends it self to the worst of men for the contrary argues either a want of judgment in our first emâ—racing principles and undertaking â—rofession or a levity of mind and want â—f conscience both which are high disâ—aragements to our reputation and â—onour For a man to engage in Religiâ—n not understanding or not having â—uly weighed the principles of it in the â—allance of the Sanctuary is no better â—han to erect an Athenian Altar To the â—nknown God if he hath weighed them â—nd approved them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—e most excellent things to desert â—hem argues such a want of conscience â—s fitteth none but those who make a â—heap reckoning of eternity and will â—ell their souls and highest concernments for a morsel of bread Hence it 〈◊〉 that an Apostate never is in credit â—ith the men of the world or that faction in it to which he hath made defection who cannot but look upoâ— him as wanting either judgement oâ— conscience Did he first engage in 〈◊〉 course and practice of Religion with out any enquiry into the principles 〈◊〉 it or examining the truth of theâ—â— What could be a greater levity or vanity Did he understand the principleâ— and compare them with other pretended spiritual things and judge these 〈◊〉 which he hath walked the most rational the most agreeable to the will 〈◊〉 God Why hath he now rejectâ— them why is he departed from themâ— Is the will of God altered Is the Yea and Nay with him Is the 〈◊〉 the same the will of God the same anâ— his judgment altered and practiâ—â— turned What lightness is this Hoâ— unworthy of a man much more of Christian God therefore calls after hâ— antient people the Jews turned Reâ—â—gadoes from him Jer. 2.10 11. Jer. 2.10 11. Pâ— over to the Isles of Chittim and send uâ—â— Kedar and consider diligently and set there be such a thing Hath a Natiâ—â— changed their gods which yet are 〈◊〉 gods but my people have changed their glory for that which doth not profit Object Some will say to me Is then every change of a Christians mind in the pâ—actice of Religion infamous or unlawful Sol. I answer No. There is a Religion which men have ex traduce a religious course which they have taken up meerly from the example or instinct of their parents without any exercise of their own judgment and I am afraid this is the Religion of the most in the world They can give no other account why they worship God this or that way but because this was the way their fore-fathers worshipped God and they hope they are gone to heaven and should they be wiser than their fathers This was the Religion of the Woman of Samaria before she was converted Joh. 4.20 Our father 's worshipped in this mountain and you teach that in Jerusalem we ought to worship This is that which the Heathens generally said for their superstitious worships and which they urged to Christians from time to time There is no true reproach ariseth to any from changing his practice in Religion taken up upon
this score the reason is because every oâ—â— ought to live by his own faith And Goâ— expecteth that when we are arrived to years of discretion that we can use 〈◊〉 own reason we should Prove all things and hold fast that which is good Yet theâ— world accounts this a reproach to 〈◊〉 man 2. There is another blind Religion which men may be engaged in from Tradition and the course of the Church wherein they have lived The only account they can give why they thus or thus worship God is because this hath been the course of their Country the custom of that Church in which they have been educated God expecteth of us that we should especially in the great matters of our souls not take up any thing upon trust But it being certain that God hath left an infallible rule in his Word and given unto man a reason and judgment he expecteth men should exercise it and live as I said before by their own faith For a blind Papist therefore that hath been muffled in his Religion and taught to believe and do as that which a pack of men calling themselves the Church hath taught him having his own understanding awakened and his reason manumised to use it and judging that hitherto he hath worshipped God ignorantly and contrary to what the rule directeth to turn his feet into the way of Gods testimonies is no real reproach Thirdly Suppose a Christian hath undertaken a way and practice of Religion upon enquiry into the will of God conscientiously believing and walking according to his own judgment upon the will of God revealed in Scriptures The judgment of man growing by degrees to perfection and not being infallible it is not impossible but in some things he may alter his judgment and practice upon the further illumination of his mind and information of his judgment and it may be no just cause of reproach to him But then his alteration must be apparently for the better that is for such 〈◊〉 course as is apparently more conformable to the Scripture and the holy will of God revealed in them and consequently is more pureâ— strict and holy And if it be so amongst the men of the world whâ— will not understand this it will be reproach to him But where a maâ— changeth for what is apparently a loosâ— way of serving God and which brinâ— God less glory and gives a greaâ— liberty to the flesh this is a reproacâ— not to be wiped off But the good 〈◊〉 bad word of the world is not highâ— considerable indeed only to thâ—â— who make a defection to it To hâ—â—â— a praise in the Churches of Christ is whâ— is most truly valuable How little 〈◊〉 this can those expect who have â—â—proached the Gospel and the holy aâ—â— right ways of God Such men become the shame and grief of all thoâ— who were formerly their companioâ— in the things of God But alass what is the dishonour 〈◊〉 this life to the shame they will meâ— with at the great and terrible daâ— when as I shewed you before the Soâ—â— of God coming to judge the quick 〈◊〉 the dead with his glorious Angels shâ—â— be ashamed of them Oh the dishonour of that day How shall all Apostates with those mentioned Rev. 6. at that day cry to the mountains to fall upon them and to the rocks to cover them that they may not see the face of that Christ whom they deserted in the hour of temptation whose ways and ordinances they forsook because of the reproach and threats of men But this is not all That day will not only be a day of shame but also of wrath yea of great wrath And certainly there 's none will have a greater share in the dreadful wrath of that day than those who have forsaken the right ways of the Lord. Degrees of wrath will be dispenced according to degrees of sinning Now there are none who have to an higher degree dishonoured God and made his name to be ill spoken of than such as have apostatized from the ways of God But this I have before hinted I shall therefore adde no more to the confirmation of this point I now come to the application of it and that I shall bring under one general Head of Exhortation which I shall divide into two more general branches 1. Theâ— first respecting Such as yet keep their station in the ways of God to confirm them and engage them not to stir their ground 2. The second respecting such as have made a defection if possible to engage them to return In the first place give me leave to speak to you Exhort 1. Br. my Brethren who yeâ— are in the ways of God what you were to you let me repeat my Text Anâ— now little children abide in him It is reported concerning the blessed Apostle who was the Author of this Epistle that abiding at Ephesus when he was very old so as he could not go to the place where his Disciples met to worship God but as he was carried noâ— was able to speak much he was wont at their several meetings one after another to say nothing but this Hieron in 6 cap. ep ad Gal. Little children love one another His Disciples at last tell him of it and wondred that they never heard more from him than one sentence and that so often repeated He answers them It is the precept of the Lord and if that alone be done it susficeth If my beloved friends it were my case and I could speak but seven words unto you in this evil time these should be the words And now little children abide in Christ If you should ask me why I so often inculcated those words I would make you the same answer It is the precept of our Lord and if this be done it is enough I would not say unto yoâ— Abide in me or in my words nor Abide in the words which the faithful servants of Christ have formerly taught you This may be your duty but not because they taught it you they were fallible men Search the Scriptures Abide in Christ God forbid any Minister of Christ should require more of you I would not say to you Abide in any principle you have learned nor in my practice you have walked in This may be your duty but not unless those principles and practices have been what our great Lord and Master hath required of you Abide in Christ Hoc solum sufficit this alone is enough But that you may understand the full scope of the Exhortation I shall open it in three things and so divide this Exhortation into three branches 1. 1. Br. Abide in the faith of Christ I mean the fixed perswasion of the truth of Gospel propositions Truths which Christ in his Gospel hath revealed to you 2. 2. Br. Abide in your faith in Christ where I shall not take faith strictly for adherence but as comprehending that and hope and patience 3. 3. Br. Abide in your obedience
I am the Lord their God But I will for their sake remember the covenant of their ancestors c. Very like the Prophet eyeing that promise in the Law cries out Hath thy soul loathed Zion Zion there 's a great argument couched in that word All the dwellings of Jacob were dear to the God of Jacob but the Psalmist saith God loveth the gates of Zion more than all the dwellings of Jacob. Zion was the name of a Mountain at the foot of which Hierusalem and in it the Temple stood thence it is called the habitation of Gods holiness his dwelling place and it is put for the Church of God Lord saith the Prophet this is Judah against which thine anger smokes hast thou utterly rejected Judah There are but two Tribes and an half left of that people whom thou chosest to draw nigh unto thee hast thou rejected them utterly rejected them In this Judah is Zion thy Temple the place which out of all the earth thou chosest for thy habitation and in which above all thou didst delight hath thy soul abhorred Zion She was as thy Spouse and thou lovedst her doth thy soul now loath her As to the form of the words you see they are by way of Interrogation Interrogations in Scripture sometimes adde force to Affirmations and Negations Hath the Lord as great a pleasure in sacrifices as in obeying his commandments that is he hath not And so some would have it here then the sense is this Lord I know thou hast not utterly rejected Judah thy soul hath not abhorred Zion which is true as to the spiritual part of his people Hath God cast off Israel saith the Apostle God forbid he hath not cast off the people whom he fore-knew But all are not Israel that are of Israel Then the words have in them the force of an argument Lord I know thou hast not utterly cast off thy people thy soul hath not abhorâ—â—â— them therefore spare them as to this judgment So he pleads from Gods certain spiritual love to a part of the people formerly for the whole But I must confess I think this not the sense Interrogations sometimes are the language of persons inquiring for further certainty and satisfaction so I take it here as if the Prophet had said Ah Lord is the decree gone forth is there no hope art thou not to be spoken to for this people hast thou utterly reprobated them If not c. It follows Why hast thou smitten us and there is no healing These words have in them an Interrogation and an Expostulation No soundness in the Hebrew Here the Prophet begins to represent unto God the state of the people 1. They were smitten already smitten with a dearth 2. And in Gods purpose smitten with an approaching sword and captivity He owns God as the primary efficient cause Thou hast smitten he addes and there is no healing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word used in the Hebrew signifies health or soundness and healing or cure And so the complaint denotes two things 1. 〈◊〉 universality of the judgment they had no part sound no foundness 2. The desperateness of their distemper they could find no cure no remedy no healing their State Physitians were of no value they had tried but they could no help no healing he Expostulates with God not enquiring the cause Jeremiah was not signorant of cause enough in this people to justifie God in the severity of this dispensation but he speaks like a troubled man who would gladly have had it otherwise with his people if God had pleased 2. He further represents the sadness of this peoples case in this that their expectations were frustrated We looked 〈◊〉 peace and there is no good and for the time of healing and behold trouble There is nothing difficult in the words they only signifie the disappointment which God had given them in their great expectations The words may â—e understood either of the generality of the people who might have presumptuous hopes or of Gods own people who upon that great reformation which Josiah had began look't for peace â—oth were deceived no peace no good came but more trouble more disturbance still I intend not to speak to every Proposition might be drawn from these words I shall only fix upon one and that founded upon the words in the latter part of the Verse We looked for peace and no good came for the time of healing and behold trouble Prop. It pleaseth God in the wisdom of his Providence oft times to give people great disappointments in their expectations of peace and healing as to their outward concerns You may if you will take it in these two branches 1. People are very prone in evil times and disturbed times to look for good to look for healing 2. It pleaseth God oft times to give them great disappointments in their expeciations Trouble instead of peaceâ— wounds instead of healing I say 1. It is natural to us in evil and disturbed times to look for good and to looâ— for an healing It is true this Proposition is not universally verified in the Sons of men and the thing depends though not wholly yet in a great measure upon the sutural disposition There is much truth in that Maxim of Physitians and Philosophers Mores sequuntur humores Where any persons are more enclined â—o melancholly and that humour more prevails persons so enclin'd are more disposed to fears and jealousies and suspicions Where some other humour prevails in the body the person is more enclined to hope and presume so as you shall generally find men and women thus divided Some are more naturally disposed to fear the worst to be suspicious and jealous of every thing others â—â—e naturally enclined to hope the best and to promise all good to themselves and the most of people either from this Natural cause or some Moral â—ouses for they also have some inscience on us are very prone to look â—or good for peace and healing and this â—s not only ordinary to the more ignorant and sinful sort of men but even â—o Gods own people The wicked cry â—â—ace Peace when there is no peace to â—â—e wicked saith the Lord. The Mother of Sisera looks out at the window when her Son was dead with agnail struck through his temples and cryes Why is his Chariot so long incoming Have they not sped Have they not divided the prey The false Prophets daub with untempered mortar Three hundred false Prophets spake good to Ahab and bid him go up to Ramoth-Gilead and prosper Nor are the better and wiser sort Gods own dear people exempted from this infirmity Even David saith in his prosperity I shall never be moved nor are we only vain in prosperity to promise our selves a stability in that state but in a time of adversity we are as ready to promise our selves a quick deliverance and freedom from it When the children of Israel were carried captives into Babylon they would needs believe
part of it whose sufferings may be sad enough and yet the promise not fail 3. A third errour may be as to Persons and that 1. As to persons that shall receive this mercy 2. As to persons that shall be Gods instruments in bring 〈◊〉 about the desired mercy 1. As to persons that shall receive thâ— desired mercy Promises as to outward mercies are more limited to the purity and holiness of a people than those made as to spiritual and eternal good things God hath said I will heal your back-slidings and God will save his people eternally notwithstanding their back-slidings but for outward prosperity and selicity it is no where promised to a back-sliding and impure people Supposing therefore a people that radically are good and the Lords people but a revolting back-sliding people and continuing in their revoltings without dup repentance if they build up expectations for the fulfilling of divine Promises as to outward prosperity and felicity while their soum is not taken off but bolleth into them they will most probably be disappointed 2. As to persons who shall be Gods instruments in bringing about the mercy desired And here let me only observe two things to you 1. No great expectations can be builded upon profane persons I do not say no great things for the good of Gods people may be done by them I know Cyrus was Gods servant to proclaim liberty to the Jews and oft-times God hath made the wrath of men to praise him Pharaoh shall keep the seed of Jacob alive and provide for them in a time of famine But I say expectations cannot be raised on these foundations If the Assyrian doth Gods work howbeit he meaneth not so saith God As the wife Faulkener maketh use of the ravenous quality of the Hawk to serve his turn and make it get that for him which the Bird gat for it self so the wise God will make use of an Assyrian an Egyptian a Cyrus an utter enemy to his people and make his selfish politick designs to serve his everlasting purpose but here is no ground for Gods people to build expectations 2. Nay secondly Be the persons never so holy that appear to us probable to do us good no certain expectation can be raised upon them Who would have thought that Moses and Aaron should not have been Gods instruments to have carried his people over Jordan and set their feet in Canaan yet they did not they sinned at the waters of Meribah and so died on mount Nebo holy men may fail and provoke God to cut them off So that to build expectations upon any particular persons is to lay a foundation for our disappointments 4. The fourth and last errour may be as to particular means It is true God doth most of his works by means but he wonderfully varies in the nature and kind of means he useth sometimes he doth it by what we call fair means sometimes by force and what we call foul means The people of Israel shall be delivered our of Egypt by the ruine oâ— Egypt yet not by sword and battel but by plagues and the Red-sea They shall be by the sword delivered from the Canaanites they shall by a Proclamation of Cyrus without any plague or sword be delivered from Babylon Mean which appear to us probable possibly shall not do the work what appear to us improbable and likely to work quite contrary that shall do it Oh the depth of the ways and judgments of God! how unsearchable are his judgments how are his ways past finding out Thus I have as shortly as I could opened the Proposition to you I shall now come to the application of it 1. Is not this Scripture this day fulfilled in your ears May not we in our addresses to God say O Lord hast thou utterly rejected England hath thy soul â—athed thy Church there Why are we â—itten and there is no healing We looked for peace and there is no good for healing and behold trouble That God dealeth with us as a people rejected and hathed is apparent Our Fathers are â—one our Prophets where are they We see not our signs nor is any Prophet to tell us how long We have â—en the Sanctuary of the Lord polited his Ordinances defiled we have â—eard our Sabbaths mocked at The Lord hath covered the Daughter of â—â—r Zion with a cloud in his anger â—nd not remembred his foot-stool in the day of his wrath As to our Civiâ— concerns How doth the City sit solitary that was full of people how is she become aâ— a widow She that was great amongst thâ— Nations and Princess amongst the Provinces May not we say Why are wâ— smitten and there is no healing Are noâ— we smitten in our spiritual things yeaâ— and with a dreadful smiting too Have we that preaching those Sacraments that communion of Saints which wâ— formerly had Have we those convictions and conversions of souls unto God those mournings under the Word of God such affected hearts as formerly I am sure I speak to those whâ— know we have not We see not thâ— Word of God go forth with that power and life to rouze up secure souls to convince and to change the hearts oâ— sinners to strengthen confirm anâ— comfort the wearied souls of Gods people as formerly We are full of deaâ—â— sapless dry unprofitable discourses 〈◊〉 Pulpits but where 's the power of thâ— Lord in his Ordinances where are thâ— weeping eyes where are the trembling souls we have formerly known where are the cries of them we have formerly heard Men and brethren what shall we do to be saved This is a smiting brethren and a dreadful smiting too it is true it is not in the most sensible part to the generality of people the Gadarenes you know came and besought our Lord to go out of their Country they have not now so many Sermons to disquiet them in their beds of lust and make their heads to ake but to them that fear God and truly understand and judge of the interest of a Nation it is I say a dreadful smiting and that in the tenderest part and possibly the cause of other smitings too But are not we smitten in our persons 〈◊〉 men will not believe they have souls â—et they know they have bodies Hath â—ot God smitten us with a dreadful Plague not parallel'd either in our days 〈◊〉 the days of our fore-fathers Hath â—â—t God smitten us both in our persons â—â—d estates with a consuming War and â—â—ce that with a dreadful Fire hardly â—o be parallel'd in any modern story And is there yet any healing for us again May we not say We looked for peace and no good for bealing and behold trouble Did not we in the year 1660 look for good for peace upon that miraculous revolution but did any good come instead of it all these dreadful judgments of God have succeeded Did not we again the last year upon the peace with our neighbours look for good did not we look for
dying Disciple and one who leaned upon our Saviours breast are to be regarded but a greater than the beloved Disciple is here John speaks in his Masters name and you know it was his Masters language Whosoever shall offend any of these little ones And again Fear not little flock it is your Fathers will to give you a Kingdom The Scribes and Pharisees of that age gave them other names Schismaticks to the Jewish Church perverters and seducers of the people they never died upon the cross for them they never travelled in birth for them till Christ was formed in them Strangers call those rogues whom Parents call little children But what says this spiritual Father to these little children Abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming When our blessed Lord was taken up into heaven and the men of Galilee stood gazing up to heaven two men stood by them in white Acts 1.11 saying Why gaze you That same Jesus which is taken up into heaven shall so come in like manner as you have seen him ascending into heaven So as to his Person God-Man as he ascended but not so as to his retinue for we are elsewhere told that he shall come with ten thousands of his Saints And again Jude 14. That he shall be revealed from heaven with his mighty Angels in flaming fire That he shall descend from heaven with a shout 2 Thess 1.7 1 Thess 4.16 with the voice of the Archangel and with the trump of God And this is the coming and appearing mentioned in the Text which lets us know that Christ is he that is spoken of in this Text and no other Christ never makes an errand into the world for nothing When he came before it was to work out mans redemption his next coming will be of another nature The Apostle tells you That God hath appointed a day wherein he will judge the world A truth that solveth that great riddle of Providence which made so many wise Heathens deny a Deity and hath made so many good Christians sometimes doubt it Why the way of the wicked prospers and the rod of the wicked lieth upon the back of the righteous If it were not that we believe that harvest we should stumble at the long furrows which the plowers make upon the backs of the righteous But this salves all yet a little while and the children of God shall be delivered from their prisons and dens and furnaces of affliction and their accuser and persecutors shall supply their places ah happy were they if it were no worse but flaming fire is much sadder especially aggravated with the adjunct of eternity For behold he cometh yea he cometh to judge the earth with righteousness shall he judge the world and the people with equity Would you know who this He is The Apostle tells you it is the man Christ Jesus he whom the Jews crucified he whose Gospel men so much despise and against whom all imaginable despight is done he that must not be preached unto people that they may be saved It is he that cometh Mens different affections to Christ read in all their faces and deportments sufficiently evince that at this day of his coming there will be differing complexions of mens faces With what faces will they behold this dreadful Judge who have despised his Blood obstructed his Gospel haled his true Disciples into prisons abused his Ministers concerning whom he hath said I will be with you to the end of the world and He that despiseth you despiseth me And again of his Saints in general If any shall offend any of these little ones it were better that a milstone were hung about heir neck and they thrown into the sea On the contrary the righteous will lift up their head when the day of their reâ—emption comes nigh They have not been shamed of Christ no not of his Cross and will have no cause to be ashamed â—t his appearance This is that confidence and not being ashamed of which â—he Text speaketh unless it be to be â—nderstood with a particular reference â—o the Ministers of Christ for it is in â—he first person That we may have confidence Isaiah triumphed in the faithful â—ischarge of his Ministery in this That â—ough Israel was not gathered yet he should be glorified And St. Paul that hâ— should be a sweet savour to God both with respect to them that were saved and to those that perish If the Prophet hath warned the sinner Ezek. 3. if he die in his sins yet the blood lieth on his own head the soul of the Minister is free The case is otherwise if they be not warned God have mercy on those that out of greediness of lucre take so many of thesâ— little children into their care that theâ— are enforced to put them out to Nurse that have no breasts where they aâ—â— starved But yet as the painful Master that hath taken an idle child under hâ—â— care who through his own negligenâ—â— profiteth nothing yet cannot without some shame and lothness to hear iâ— stand to hear his non-proficiencâ— brought to a test so the painful Minister of Christ will not without some blushing and reluctancy at the great day stand and see the many souls under his charge adjudged to eternal burâ—ings Therefore saith the Apostlâ— That we may have confidence and not ashamed But what should be done hâ— Gospel-professors that both they arâ— their Teachers at the day of Christs appearing may have confidence and not be ashamed This is summed up in a few words Abide in him But I must not pass over those little particles in the front of the Text. But now It is generally agreed that St. John wrote this Epistle in a time wherein Professors to Religion had made great Apostasie both in matter of faith and holiness Eusebius and Augustine reckon up nine or ten most erroneous and impure Sects which troubled the Church in his time And as it was a time of great defection so it was a time of most bitter persecution John himself was banished into the Isle of Patmos where Christ bare him so much company and dictated to him the Revelations This Historical Circumstance addeth a great Emphasis to those particles in the front of the Text But now Now when the love of so many waxeth cold now when the world is so much in arms against Christ and his Gospel now when the Doctrine of Christ â—s so much deserted and despised when â—he ways of the Gospel are so much deâ—amed when all manner of uncleanness and leudness so much aboundeth Now little children abide in him In the Text is observable 1. A familiar Compellation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little children 2. A seasonable Exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abide in him 3. An Argument enforcing this Exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that when he shall appear we may have confidence c. This Text
in his gâ—â—tal calling in his particular relation cording to the general and particular Rules of the Holy Word of God â—â— turning aside from them 12. That as we shall all dye there shall be a resurrection from the diâ—â— and a day of Judgement When Christ shall judge the quick and the dead iâ— cording to his Gospel When the feâ—ful the unbelieving Rev. 11.8 the abominable mâ—â— dere's whoremongers sorcerers idolaters and all lyars all those that trouble the â—rvants of God that know not God that they not his Gospel all thieves 2 Thes 1.7 8. covetous persons drunkards revilers 1 Cor. 6.9 10. extortioners c. shall be adjudged to the Lake that burns with fire and brimstone to have their portion in fire and brimstone in everlasting burnings with the Devil and his Angels On the contrary Those who by believing and obeying the truth and by patient continuance in well doing Rom. 2. Evidence That they are such whom God from Eternity hath chosen to life on the behalf of whom Christ made an Eternal Covenant with his Father for whom he died To whom he hath given his Spirit in a way of a special and distinguishing grace shall have a joyful resurrection and hear that blessed sentence pronounced to them Matth. 25. Come you blessed of the Father inherit the Kingdom prepared for you These are some of those Gospel Propofitions which you have been taught Abide in them Search the Scriptures see if they agree not with them if they do take heed how you change your persuasions as to them for any new systeme of Doctrines leadiâ— you to salvation This faith will leâ—â— you unto holiness and strictness of life will not give you that liberty to thâ— flesh which other doth It will maâ—â— you live in the daily view of the truth Straight is the way and nanrâ— is the gate that leadeth to eternal liâ—â— and few there be that find it Which will remain true when all the worâ—â— shall be found liars I pass to the â—â—â—ond branch of the Exhortation Abide in your faith in Christ 2. Br. I shall not her take faith in so strict and abstract a notion as it is sometimes take in Scripture but as it comprehendeth 1. Adherence to and reliance upon the Lord Jesus Christ and him alone for salvation 2. Hoping in him 3. Patien waiting for him The two latter are the daughters of faith strictly taken but they have so much of their Mother that in Scripture they are often taken for it and called by here name 1. Abide in your stedfast adherence to and reliance upon the Lord Josus Christ and him alone for salvation There are some that despise salvation some that neglect it some that vainly seek it some have no hope some have no true foundation for their hope Some never think of another life so neither hope for it nor despair of it but live like Beasts in the world crying Let his eat and drink for to morrow we shall â—lye and so call out their souls to no â—ct of faith or adherence to any â—hing at all in order to it I hope I peak to such as believe they have souls and that their souls are not given them meerly pro sale to keep their â—odies from putrefaction but that they are immortal beings capable of and ordained to an Eternal existence which must be either in eternal life â—r in eternal misery and who live in the waking conviction of this and so are concerned to think what they should trust to for eternal salvation Some are thus far awakened but like Browning men lay hold on every twig and bulrush never considering whether â—t will bear their weight or no. One man thinks if he be baptized he shall be saved Another if he keeps his Church and payes every man his own he shall be saved Another if he give his goods to the poor builds Churchâ— Hospitals This is all to say we have our life in our hands You have been otherwise taught viz. To do all that you can in obedience to the commandments God and when you have done all to sâ—â— you are unprofitable servants to say the is not my Righteousness Isa 64.6 to say after the Church We are as an unclean thing and all our righteousness as a filthy ragâ— to cry out None but Christ None bâ—â— Christ Hold there Christians live in daily view of eternity in a daily exercise of faith adherence to and relianâ—â— upon the Lord Jesus Christ as he hâ— whom alone you can be brought to blessed Eternity Let the Papist if hâ— will trust to his own merits Trust you to the merits of Christ alone Their Learned Cardinal when he came to dye could cry out It is the safest do so Video melior a proboque Deteriora sequor Let them if they will trust to the superlative merits of other Saints it may be they were no Saints if they were they must be better supplied â—an the Wise Virgins if they have oil mough for themselves and you too if they had there is no way of conveyance to you ordained by God but very man hath use enough of his own righteousness and at the great say it will be found that those have â—een mistaken who have dreamed that â—ny but Christ have had any to spare or â—ny that could be imputed to another â—â— trust in Jesus Christ and in him â—one 2. Abide in your lively hope In â—our hope of a glorious resurrection In â—ur hope of a day when God shall judge be world by our Lord Jesus Christ In our hope of eternal life This very age will tell you that if such as fear God and strictly walk in his wayes Following the severer paths of Worship and â—oliness had hope in this life only they were indeed of all men most miserable These are the worlds reproach these almost are the only transgressors accounted Drinking Swearing Blaspheming Cursing Uncleanness these are but venial tolerable sins Close walking with God fearing to offend him â— matters of Worship praying meeting together to fast and pray these are the Capital Offences for which Prisons oâ— are prepared But Christians theâ— will be a Resurrection of the body theâ— will be a day of Judgement There will a revelation of eternal life The body of Gods people may be abused waste in Prisons and consumed there but they shall live again Men now judge the world it stands them in hand consider whether they make righteoâ— Laws and decree righteous judgement â—â— on them For there is another day Judgement appointed when all Law and Acts of Judgement upon them wiâ— be examined again by the Divine Law and by the Standard of Heaven tryed The issue will be then tryed whether Drunkards Swearers Cursers Vnclean Persons such as wallow in all manner â— filthiness or such as live according to the strict rule of Gods Word and defire no more than that they may quietly live so according to the just dictates
and apprehensions of their own consciences be the troublers of Israel be the persons more or less approved and accepted of God I say the issue will be tryed again upon appeal at the tribunal of Christ Live therefore in this hope and let not the deferrings of your hope make your heart sick He that shall come will come and shall not tarry The blessed Apostles sixteen hundred years since saw him preparing his Chariot and making ready and in the view of it endured cruel mocking courgings imprisonments fiery tryals the loss of all and counted all but dung that they might in that day be found in him Your salvation is nearer now â—ea it is nearer than when you first believed Maintain this blessed lively glorious hope Maintain it and it will maintain you It is a grace will not be your debtor Without it your heart will break under it it cannot break But remember Hope which is seen is no hope You may for ought I know endure many a cold night in derisions reproaches c. in Prisons in other Lands Whiles you keep that faith and good conscience which your Master hath given you in charge before the dayes of your servitude be expired yea the long night of death may come and your flesh may rest in hope some years But still maintain your hope Rachel will come at last eternity is coming A joyful resurrection a day of Judgement is coming you have done your work and are doing of it serving God with faithfulness others must dâ— theirs too in filling up the measure of their iniquity persecuting him in his members whose person they cannot reach unless by their profane Oathes God will judge both you and them according to your works The men â— this world it may be pierce your heart as with a sword when they say When is your Christ become Where is the Promise of his coming It is not more than sixteen hundred years and all things remain as they were But you shall see him Christians you shall see and they shall see that Christ riding in triumph with all his Angels and ten thousands of his Saints whom you have desired to serve faithfully with your spirits whose Kingdom you have desired to advance and they shall see him whose Name they have profaned whose Gospel they have obstructed whose Kingdom they have opposed whose Ministers whose Members and Servants they have abused imprisoned I say they shall see him Revel 6.15 16. and endeavour to hide themselves in Dens and Rocks of Mountains and say to the Mountains and to the Rocks fall on us and hide us from the face of him that sitteth on the Throne and from the wrath of the Lamb for the great day of his wrath is come and who shall be able to abide it Abide in this hope 3. Abide in your patient waitings for God Adherence to Christ secureth the soul it setteth it on the Rock that is higher than it and secureth it as to Eternity It puts the soul into a certain state of Salvation and keeps it so Hope keeps it alive and full of vigour and chearfulness and strength in that state so as it fainteth not under all the delayes of Providence Patience stayeth the soul and maketh it to stand still and wait for Gods time so that neither in its heart nor in its actions it makeeth hast but having chosen its ground and found it to be such as will bear a soul and such as a soul ought to stand upon it standeth still without weariness or murmuring or discontent and notwithstanding all the Artifices of the World Flesh and Devil all the vollies of shot that are made against it all the discouragements that it hath yet it standeth and waiteth still and will not stir from the ground which it hath chosen but sayes This way this course I have chosen in expectation of an happy issue I yet see it not but yet here I will stand here I will abide here will dye if I perish I perish The blessed Apostle tells the Hebrews Heb. 10.36 He. 10.36 You have need of patience thâ— after you have done the will of God mâ— inherit the promise There is a passâ—â— patience which lyes in a quiet submitsion to and a glorifying of God under the frowns of his Providence Christians in suffering times have need â— this Lu. 21.19 In your patience saith our Saviour possess your souls There is â—active patience which is the souls quiet waiting for the promise while it goes on doing his will It is opposed to a souls making haste Of the Believer it is said He that believeth maketh not haste Christians I know many of you have had patience Abide in your patience those that can wait on the Lord without limiting the Holy One to the uncertainties of years and moneths in the end shall not be ashamed You cannot abide in Christ if you cannot abide in patience God will be waited for Les patience therefore have its perfect work Say not to your Lord Wilt thou at this or that time restore the Kingdom to Israel It is not for you to know times or seasons It is an ill principle that hath hitherto kept thee in the wayes of God if this be all because by such a time thou expectedst sensible encouragements What hast thou to do but to perform thy duty and to wait for the mercy if thou hast hitherto thus or thus walked because God required it of thee and it was thy duty The will of God is the same still and consequently thy engagement the same still But I proceed to the third thing by which I opened this branch of Exhortation 3. Abide in thy Obedience Faith and patience and hope are all parts of obedience but I understand here by it an ordering of thy conversation still in exactest conformity to the will of God Duties of Obedience fall under a double head as our conversation more immediately respecteth God or man 1. Therefore Whatsoever acts or ways of Worship thou hast formerly performed and walked in in conscience to the command of God those abide in Men alter God changeth not What was the rule of his Worship is so still if thy foot formerly swerved from it thou hast reason to reduce it if not take heed how thou forsakest it The Lyons Den did not scare Daniel from praying to the God of Heaven as he was accustomed Acts of Worship are immediate homages to God they are the souls approaches unto him A Christian stands concerned to be very curious and diligent as to them I know nothing which formally distinguisheth true and false Worship but the immediate command of God for the one and the want of it for the other Think it not a light matter how you worship God If you any way fail as to the immediate or mediate object It is Idolatry of all sins the highest than which nothing so soon divorceth a soul from Christ and therefore in Scripture it is compared to
engaged themselves to Christ and as it were taken an Oath of Allegiance to him and after this are found so far from serving Christ that they are in the thickest of his enemies Is there such a thing as treason and rebellion against earthly Powers and Princes and is there none against the God of heaven Shall an earthly Prince be judged just in tormenting to death a traitor to his Crown and Dignity and shall not the Lord of Lords and the Ruler of Princes be judged just in taking exemplary vengeance upon those that are traitors to his Majesty Is it an odious thing to be a traitor to a man and is there no odiousness in being traitors to the glorious God Every person that hath been baptized into Christ and after this lives in drunkenness uncleanness profane and open sinning defying God and his Word is such a traitor Do these men abide in Christ these that do not abide so much as in moral vertue these that have not yet attained to the perfections of a good Heathen Oh remember your vows Christians remember your baptismal vows to the great God remember his Name into which you were baptized Were you baptized into the name of the devil or into the name of the world or were you baptized into Christ You that abhor the names of traitors and rebels to your Prince abhor also the name and thing of treason and reâ—lion to the glorious Son of God Secondly So many as have made a more explicit profession of Religion not only entring their names into Christs Muster-roll as every baptized person doth but who have shewed themselves in his Artillery-ground worn his colours actually put themselves under â—he conduct of his Officers in his Church and walked with the Church of God and after this have gone out from them not to another company whose profession was more strict and exact but to associate themselves with â—he children of the world for whose â—ecks the yoke of Christ is too strait â—hese are some of those who do not abide in him And is there any time that doth not afford either a Demas that forsakes the ways of God to embrace the present world or some Diâ—trephes that loves the preheminence Some or other who either from impatience of dishonour and reproach or a desire of honour places of trust repute c. or fear of a prison and danger or out of a principle of covetonsness for a piece of bread or for the gaining of a great estate will not the sert the holy and right ways oâ— God Thirdly Such as have indeed tasted 〈◊〉 the distinguishing goodness of God having not yet perfectly put off the old man 〈◊〉 labouring under a body of death may 〈◊〉 the law of their members be brought in some captivity to the law of sin for a timâ— 'T is true their union with Chriâ—â— abideth indissoluble but in an hour oâ— temptation they may possibly faâ— away not totally not finally but foully abating of their commumon with God waxing cold in their love and zeal for the glory of God Now to all these 〈◊〉 would direct the close of my discourâ— speaking to them in the language of the Prophet Jer. 3.13 Turn untâ— me you back-sliding children saith the Lord. Turn turn why will you die O you sons of men I shall mostly for arguments to enforce this Exhortation confine my self to that excellent Prophet in the second and third chapters of his Prophesie to which I shall desire you to turn your eyes 1. Consider in the first place What God hath done for you Thus the Lord impleaded the Israelites Jer. 2.31 give me leave to alter the words a little Was the Lord ever unto you a wilderness or a land of darkness Is it not he that hath made you that hath preserved you ever since you hung upon your mothers breasts Hath he not sent his Son to die the accursed death of the cross for you Is it nothing to you that he hath admitted you to be baptized into his Name to live within the pale of his Church under the constant droppings of the fountain of life Hath not he for some of your souls done greater things in plucking you as brands out of hell fire in making a particular application of the blood oâ— Christ to your souls And can you forsake such a God as this Hath not â—e who died upon the Cross for you deserved so much at your hands as to watch with him in one hour of temptation Have you thus requited the Rock of your salvation O you unthankful souls Are you afraid of a nick name or a prison for him who was not afraid of a Cross for you Hath the Lord brought you under the light of his Gospel shewing you the right way of the Lord when theâ— Pagan world where are ten thousandâ— under more valuable circumstances 〈◊〉 to humane estimation than you lie in darkness worshipping devils and stocks instead of God Nay hath he brought you into the purest light to live in the Reformed Church when a great part of the Christian world lies in the darkness of Popish idolatry and superstition Yet further Hath the Lord illuminated any of you with the common light at least of his Spirit so as you have tasted of the heavenly gift Heb. 6.5 6. and been made partakers of the holy Ghost and have tasted the good word of God and the powers of the world to come And after this are you gone away What will you answer the God of your mercies another day But yet further If any have tasted the distinguishing grace of God and been made partakers of his saving grace which is communicated but to one of a City or two of a Tribe to a few a very few if you should abate in your strictness if you should not abide in the closest communion with the Lord Christ How will you ever behold the face of Christ with confidence O let the reflection upon the former kindness of â—od to you prevail with you to repent and do your first works Secondly What iniquity have you â—ound in God that you could not abide 〈◊〉 him This argument the Prophet useth to back-sliding Israel in Jer. 2.5 I here make an appeal to the consciences of those who have formerly walked with the Saints of God in visible communion and themselves made a profession of those ways from which they have turned aside and which it may be they now persecute What inâ—â— quity did ever you find in the ways of Goâ—â— I know what the world saith of thâ— courses of pure Religion and of thâ— professors of it Acts 24.5 Tertullus the Româ— Lawyer charged Paul with being 〈◊〉 mover of sedition a pestilent fellow 〈◊〉 that profaned the Temple The meâ—â— the world speak the same languaâ—â— still But I appeal to you did you eâ— find any such thing in the principleâ— practice of severer piety and pâ—â— communion with God This thâ— thing makes my heart to tremble 〈◊〉 many
Worship is a great sin but something lower than this Now God comparing the case betwixt him and them to the case betwixt a Man and his Wife that had dealt falsly with him tells him that in case of a â—ivorce a man doth not use to be reâ—onciled to his Wife yet Jerem 3.1 Return again unto me saith the Lord ver 5. Will he reserve his anger for ever Will he keep it to the end Again v. 12. Go and proclaim these words to the North and say Return thou back sliding Israel â—ith the Lord and I will not cause mine â—nger to fall on you for I am merciful â—aith the Lord and I will not keep anger for ever Only acknowledge thine iniquiâ—y that thou hast transgressed against the Lord thy God and hast scattered thy wayes to strangers under every green trâ—â— and you have not obeyed my Voice saith tâ—â— Lord Turn O back sliding children saâ—â—â— the Lord for I am married unto you aâ—â— I will take you one of a City and two 〈◊〉 a Tribe and bring you to Zion Anâ— again ver 22. Return you backslidiâ—â— children and I will heal your back sliding Oh that I could hear you saying as iâ— the next words of that Text Behâ—â—â— we come unto thee for thou art the Lâ—â—â— our God Truly in vain is Salvatin hoped for from the hills and from 〈◊〉 multitude of Mountains truly in the Lâ—â—â— our God is the salvation of Israel 〈◊〉 vain is salvation hoped for from course of profaneness formality or superstitiâ— or from any righteousness of your own In vain is peace of conscience in vaâ—â— is any good thing hoped for from them in vain is any blessing of Goâ— in this life hoped for from them 〈◊〉 the Lord is the salvation of people 〈◊〉 the faith of Christ In the Love 〈◊〉 Christ In a strict obedience to thâ— Gospel of Christ In a close walkiâ—â— with God In these things is the hopâ— the salvation of people the true peaâ—â— and tranquility of conscience Return â—hen with the Prophets words in your â—outh with which I shall conclude We lye down in our shame Jer. 3.25 and our conâ—sion covereth us for we have sinned gainst the Lord our God and have not â—eyed the voice of the Lord our God FINIS Psalm 42.1 2. As the Hart panteth after the water brooks so panteth my soul after thee O God My soul thirsteth for God for the 〈◊〉 ving God when shall I come and appear before God THE Title of this Psalm is To the chief Musitiâ— for the Sons of Corah 〈◊〉 remember Justine Maâ—tyr answering the Jewish Question Why wâ— use not Musick in our Gospel Service as the Jewes did sayes it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Church in her infantil estate Just Mart. Quest Resp. 107. though singing be not so anâ— therefore still continued However that Musick was in David's time though since ceased a Divine Institution not meerly introduced by the discretion of the chief Magistrate we are assured by 1 Chron. 28.11.19 which speaks it no president for Humane Inventions in Acts or Modes of Divine Worship Korah was a Levite he perished in his gainsaying against Moses as you read Num. 16. But his children died not Nu. 16.1 To these it seems by holy David according to the Pattern he had from the Spirit of God 1 Chron. 28.12.13 The charge of the Musick was committed 1 Chron. 6.37 Who was the Author of this Psalm some question judging it one of the Sons of Corah and so interpreting it by the Genitive Case V. de Muci ad loc a Psalm of Instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinking it composed in the time of the Captivity of Babylon But the Spirit that breatheth in it is so like the Spirit breathing â—salm 63. and Psalm 84. That I rather judge holy David the Author of it V. Mollerum ad loc c. and that it was composed by him in the time when Saul hunted him out of Judea so as he could not as formerly enjoy the Institutions of God which is the great business he lamenteth in this Psalm expressing his earnest longings for them and raising up hiâ— soul to an hope and confidence iâ— God that he would one day change his estate It is termed Maschil a Psalm of Instruction and may generally serve to instruct us in the frame of a gracious Spirit what it will be and our duty what we ought to doe under such a dispensation when either by any natural or moral causes we are hindered from a communion with God in hiâ— publick Institutions for Worship for of such it is apparent David speaketh both from ver 2. When shall I come and appear before God and ver 4. where with sadness he remembers how he 〈◊〉 wont to go to the House of God with thâ— multitude The Proposition I shall insist on iâ— this Prop. Vnder the severest dispensation of God to gracious souls Doctrine there will 〈◊〉 found in them a singular thirst after Gâ—â— in his Institutions of publick Worship Who ever was the Author of this Psalm the Language of it speaks a godly gracious heart if it was not the man it was certainly a man according to Gods heart The dispensation he was under was sad enough if he were in the captivity of Babylon as de Muci and others think or if it was David separated from the Tabernacle by the Violence of Saul The dispensation was every way sad enough Yet under these circumstances see the temper of this gracious person he cannot enjoy publick Institutions but he can look after them and long he can with Daniel open his window towards Jerusalem and pray He cannot drink but of the Wells of Salvation but he can thirst for the waters of them he cannot appear before God but he can say unto God When shall I come and appear In fine his Enemies have taken away his food but they have not taken away his stomach In the prosecution of this point I shall 1. Open the Metaphor of thirsting panting breathing 2. Shew you the singularity of the gracious souls thirst 3. Thirdly give you the causes of if and prove the point 4. Lastly Make some short appliction 1. Thirst is a natural affection caused through the want of some liquâ—â— thing to cool and refresh our naturâ—â— parts alwayes attended with a deâ—â—â— of the thing thirsted for so it implieth 1. An apprehended suitableness 〈◊〉 some object to the creaturâ— wants that is thus affected to iâ— 2. A sensible want of it we thiâ—â— not for drink when our 〈◊〉 mach and mouth is filleâ— with it 3. A desire and endeavour after iâ— 1. Every gracious soul apprehendeth 〈◊〉 suitableness in Gods Institutions to 〈◊〉 wants That there is such a suitableness I shall demonstrate anon this 〈◊〉 not apprehended by every soul but 〈◊〉 every gracious soul it is which preceedeth from his spiritual illumination and sense of his condition to which 〈◊〉 unregenerate soul is