unto God looking upon misery as a sufficient incentive of pity and mercy without the ingredient of any other consideration 'T is a pure vulgar piece of goodness to be helpful and bountiful to Friends or to such as are within appearance of requital 't is a trading kind of Commerce that but pity and bounty that needs no inducements but the meeting of a fit Object to work on where it can expect nothing save only the priviledge of doing good which in it self is so sweet is God-like indeed who is rich in bounty without any necessity yea or possibility of return from us for we have neither any thing to confer upon him nor hath he need of receiving any thing who is the spring of Goodness and of Being And that we may the better understand him in this he is pleas'd to express this merciful nature in our notion and language by bowels of mercy and pity and the stirring and sounding of them and Ps. 103. The pity of a Father and Is. 49. of a Mother nothing tender and significant enough to express his compassions Hence our Redemptions Is 63. 9. hence all our hopes of Happiness The gracious Lord saw his poor Creatures undone by sin and no power in Heaven nor in Earth able to rescue but his own alone therefore his pity was moved and his hand answers his heart his own arm brought Salvation he sent the Deliverer out of Sion to turn away iniquity from Iacob And in all exigences of his Children he is overcome with their Complaints cannot hold out against their moanings he may as Ioseph seem strange for a while but cannot act that strangeness long his heart moves and sounds to theirs gives the Eccho to their Griess and Groans as they say of two strings that are perfect Unisons touch the one the other also sounds Ier. 31. 19. Oh the unspeakable priviledge to have him for our Father who is the Father of Mercies and Compassions and those not barren fruitless pityings for he is withal the God of all consolations do not think that he can shut out a bleeding Soul that comes to him and refuse to take and to bind up and heal a broken heart that offers it self to him puts it self into his hand and intreats his help doth he require pity of us and doth he give it to us and is it not infinitely more in himself all that is in Angels and Men is but an insensible drop to that Ocean Let us then consider both that we are oblig'd to pity especially to our Christian Brethren and to use all means for their help within our reach to have bowels stirr'd with the reports of such bloodsheds and cruelties as come to our ears and to bestir our selves according to our Places and Power for them but sure all are to move this one way for their help to run to the Throne of Grace if your bowels sound for your Brethren let them sound that way for them to represent their estate to him that hath highest both pity and power for he expects to be rememoranced by us he put that office upon his People to be his Recorders for Zion and they are Traytors to it that neglect the discharge of that place Courteous The former relates to the Afflictions of others this to our whole carriage with them in any condition and yet there is a particular regard of it in communicating good supplying their wants or comâ—orting them that are distress'd that it be not done or rather I may say undone in doing with such supercilious roughness venting either in looks or words or any way that sowrs it and destroys the very being of a Benefit and turns it rather into an injury and generally the whole Conversation of Men is made unpleasant by cynical harshness and disdain This the Apostle recommends is contrary to that Evil not only in the Superfice and outward Behaviour No Religion doth not prescribe nor is satisfied with such courtesie as goes no deeper than words and gestures which sometimes is most contrary to that singlâ—ness Religion owns these are the upper Garments of Malice siluting him aloud in the Morning whom they are undermining all the day and sometimes tho' more innocent yet it may be troublesome meerly by the vain affectation and excess of it and even this becomes not a wise Man much less a Christian an over study or acting of that is a token of emptiness and is below a solid mind though they know such things and could outdo the studiers of it yet they as it indeeds deserves do despise it Nor is it that graver and wiser way of external plausible Deportment that answers fully this Word 't is the outer half indeed but the thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radical sweetness in the Temper of the Mind that spreads it self into a Man's Words and Actions and this nâ—t meerly natural a gentle kind disposition which is indeed a natural advantage that some have but this is spiritual from a new Nature descended from Heaven and so in its Original and Nature far excels the other supplies it where it is not in Nature and doth not only increase it where it is but elevates it above it self renews it and sets a 〈◊〉 excellent stamp upon it Religion is in this mistaken sometimes in that men think it imprints an unkindly roughness and austerity upon the mind and carriage indeed it bars and banishes all vanity and lightness and all compliance and easie partaking with sin Religion strains and quite breaks that point of false and injurious courtesie to suffer thy Brother's Soul to run hazard of perishing and to share of his guiltiness by not admonishing him after that seasonable and prudent and gentle manner for that indeed would be studied that becomes thee as a Christian and that particular reâ—â—â—ctive manner that becomes thy Station These things rightly qualifying it it doth no wrong to good manners and the courtesie here enjoyn'd but is truly a part of it by due admonishments and reproofs to seek to reclaâ—â— a Sinner 't were worst unkindness not to do 't thou shalt not hate thy Brother c. But that which is true lovingness of heart and carriage Religion doth not only no way prejudice but you see requires it in the Rule and where it is wrought in the Heart works and causes it there fetches out that crookedness and harshness that is otherwise invincible in some humours Isa. 11. Makes the Wolf dwell with the Lamb. This Christians should study and belie the prejudices of the World that they take up against the Power of Godlinefs to be inwardly so Minded and of such outward Behaviour as becomes that Spirit of Grace that dwells in them to endeavour to gain those that are without by their kind obliging Conversation In some copies 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humble and indeed as this is excellent in it self and a chief character of a Christian it agrees well with all these
Father which is in Heaven to love them that hate you and bless them that curse you 't is a kind of perfection ver 48. He makes his Sun to shine on the Righteous and the Wicked c. Be you like it howsoever Men behave themselves keep you your course and let your benign influence as you can do good to all And Jesus Christ sets in himself these things before us Learn of me not to heal the sick or raise the dead but Learn for I am meek and lowly in Heart And if you be his Followers this is your way as the Apostle here addeth hereunto are you called and this is the end of it agrecable to the way that you may inherit a blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowing that Understanding â—right the Nature of your holy calling and then considering it wisely and conforming to it They that have nothing beyond an external calling and profession of Christianity are wholly bliud in this point do not think what this imports a Christian. Could they be drawn to this it were much it were indeed all to know to what they are called and to answer it to walk like it but as one calls a certain sort of Lawyers indoctum doctorum genus we may call the most an unchristian kind of Christians But even they that are real partakers of this spiritual and effectual Call yet are much to seek in this often viewing their rule and laying it to their Life their hearts and words and actions and squaring by it and often posing themselves suits this my calling Is this like a Christian 'T is a main point in any civil Station to have a suitable convenient carriage to a Man's Station and condition that his actions become him but how many incongruities and solecisms do we commit forgetting our selves who we are and what we are called to to what as our duty and to what as our portion and inheritance and these indeed agree together we are called to an undefiled a holy Inheritance and therefore likewise to be Holy in our way to it for that contains all We are called to a better estate at home and called to be sitted for it while we are here to an Inheritance of light and therefore to walk as Children of light and so here to blessing as our inheritance and to blessing as our duty for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thereunto relates to both looks back to the one and forward to the other the way and the end both Blessing The fulness of this inheritance is reserv'd till we come to that Land where it lyeth there it abideth us but the earnests of that fulness of blessing are bestow'd on us here spiritual blessings in heavenly places in Christ they descend from those heavenly places upon the heart that precious name of our Lord Jesus powred on our hearts if we be indeed interessed in him as we pretend and we have peace with God through our Lord Jesus Christ we are put in possession of that blessing of forgiveness of sin and in terms of love and amity with the Father being reconciled by the blood of his Son and then blessed with the anointing of the Spirit the graces infus'd from Heaven now all these do so cure the bitter accursed distempers of our natural Hearts and so perfume it that it cannot well breath any thing but sweetness and blessing towards others being it self thus blessed of the Lord it eccho's blessing both to God and Men to his blessing of it and its words and whole carriage are as the smell of a Field that the Lord hath blessed as old Iacob said of his Son's Garments The Lord having spoke pardon to a Soul and instead of the curse due to sin bless'd it with a title to glory it easily and readily speaks pardon and not only pardon but blessing to the advantage even to these that outrage it most and deserve worst of it reflects still on that Oh! what deserv'd I at my Lords hands so many talents forgiven me shall I stick at forgiving a few pence And then call'd to inherit a blessing so every Believer an heir of blessing and not only are the spiritual blessings he hath received but even his largeness of blessing others is a pledge to him an evidence of that heirship as those that are bent to cursing though provok'd yet can look upon that as a sad mark that they are heirs of a curse Ps. 109. 18. shall they not that delight in cursing have then enough of it when they shall hear that doleful word go ye cursed c. And on the other side as for the Sons of blessing that spar'd it not to any the blessing they are Heirs to is a blessedness it self and they to be enter'd into it by that joyful speech come ye blessed of my Father c. Men can but bless one another in good wishes and the Lord in praises and applauding to his blessedness but the Lord's blessing is really making blessed an operative word brings the thing with it Inherit a Blessing Not called to be exempted from troubles and injuries here and to be extoll'd and favour'd by the World but on the contrary rather to suffer the utmost of their malice and be the mark of their arrows of wrongs and scoffs and reproaches but it matters not this weighs down all you are called to inherit a blessing which all their cursings and hate cannot prejudge you of for as this inheriting of blessing binds on the duty of blessing others upon a Christian so it encourages to go through the hardest contrary measure they receive from the World if the World should bless you and applaud you never so loud yet that blessing cannot be call'd an inheritance they fly away and dy out in the air have no substance at all much less that endurance that may make them an inheritance and more generally is their any thing here so to be called the surest inheritances are not more than for term of Life to any one Man their abiding is for others that succeed but he removes and when a Man is to remove from all he hath possess'd and rejoyc'd in here then fool indeed if nothing provided for the longer O! how much longer abode he must make elsewhere Will he not then bewail his madness that he was hunting a Shaddow all his Life time and may be turned out of all his quiet possessions and easie dwelling before that and in these times we may the more readily think of this but at the utmost at night when he should be for most rest when that sad night comes after this day of fairest prosperity the unbeleiving unrepenting sinner lies down in sorrow in a woful bed then must he whether he will or no enter possession to this inheritance of everlasting burnings he hath an inheritance indeed but he had better want it and himself too be turn'd to nothing Do you believe there are treasures that neither Thief breaks
it a lesser sin is more than the simple falling into sin and as the ungodly do for this reason lose all their prayers a godly man may suffer this way in some degree upon some degree of guiltiness this way the heart seduc'd it may be and entangled for a time by some sinful lust they are sure to find a stop in their prayers that they neither go nor come so quickly and so comfortably as before Any sinful humor as rheums do our voice binds up the voice of prayer makes it not so clear and shrill as it was wont and the accusing guilt of it ascending shuts up the Lord's ear that he doth not so readily hear and answer as before and thus that sweet correspondence is prejudged which all the delights of the World cannot compensate If then you would have easie and sweet accesses seek 1. an holy Heart entertain a constant care and study of Holiness admit no parlee with sin do not so much as hearken to it if you would be readily heard 2. Seek a broken heart the Lord is ever at hand to that 't is in the same Psalm he is nigh to them that are of a contrite spirit c. 't is an excellent way to prevail The breaking of the heart multiplies petitioners every piece of it hath a Voice and a very strong and very moving Voice that enters his Ear and stirs the Bowels and Compassions of the Lord towards it 3. A humble heart that may present its suites always the Court is constantly there even within it the Great King loves to make his Abode and Residence in it Is. 57. 15. This is the thing that the Lord so delights in and requires he will not fail to accept of it 't is his choice Mic 6. Wherewith shall I come c. He hath showed thee O man what is good and what doth the Lord require of thee but to do justly and love mercy There 's this righteousness and that as a great part making it up to walk humbly with thy God in the Original humble to walk with thy God he cannot agree with a proud heart he hates and resists it and two cannot walk together unless they be agreed as the Wise man speaks The humble heart only company for God hath liberty to walk and converse with him he gives Grace to the humble he bows his ear if thou lift not up thy neck proud Beggers he turns away with disdain and the humblest Suiters always speed best with him Righteous not such in their own eyes but in his through his gracious dignation and acceptance and is there not reason to come humbly before him base Worms to to the most holy and most high God The Eyes of the Lord. We see 1. That both are in his sight the righteous and the wicked all of them and all their ways his eye is on the one and his face on the other as the word is but so on these as against them 't is therefore render'd his Eye of Knowledge and of Observance marking them and their Actions equally upon both No darkness nor shadow of death where the workers of iniquity may hide themselves foolishly and wretchedly done to do that or think that that we would hide from the Lord and then to think that we can hide it the Prophet speaks wâ— to such Wâ— to them that dig deep to hide their counsel from the Lord and their works are in the dark and they say who seeth us and who knoweth us And this is the grand principle of all wickedness not it may be expresly stated but secretly lying in the Soul an habitual forgetting of God and his eye not considering that he bâ—holds us ye that forget God says the Psalm thence all impiety and on the other side the remembrance of his eye a radical point of Piety and Holiness in which the 139 Psalm is large and excellent But as the Lord doth thus equally see both so as his Eye and Countenance imports his mind concerning them and towards them the manner of beholding them is different yea contrary And from the other beholding in common knowing their ways arises this different beholding which as usually word of Sense signifie also the affection is theâ— approving and dislike the loving and hating them and their ways so he peculiarly knows the righteous and their ways Ps. 1. And knows not never knew the workers of iniquity even those that by their profession would plead most acquaintance and familiar converse eating and drinking in his presence and yet I know you not whence are you 'T is not a breaking off from former acquaintance no he doth not that disavows none ever truly acquainted with him so the other Evangelist hath it of those that thought to have been in no small account I never knew you depart from me and there 's the convincing reason in that ye Workers of Iniquity none of his favourites and friends such Thus here his Eye his gracious Eye for good is on the Righteous and his Face his angry looks his just wrath against evil-doers In the 11th Psalm we have this much after the same way express'd First that we spoke of his knowing and beholding in common the righteous and wicked and their ways sitting high where he may mark and seeing clear throughout all places and all hearts his Throne is in Heaven his Eyes behold his Eye lids try the Children of Men. Sits in Heaven not as in a Chair of rest regardless of humane things but on a Throne for governing and judging tho' with as little uneasiness and disturbance 〈…〉 there were nothing to be done that way His Eyes behold not in a fruitless contemplation or Knowledge but his Eye lids try which signifies an intent inspection such as Men usually make with a kind of motion of their Eye lids Then upon this is added the different portion of the righteous and wicked in his beholding them and dealing with them he tryes the righteous approves what is good in them and by tryal and affliction doth purge out what is evil and in both these is love but the wicked and him that loveth violence his Soul hateth and therefore as here his face is against them his Soul and face all one but these things are express'd after our manner he looks upon them with indignation and thence come the Storms in the next Verse snares rained dâ—wn the wariest foot cannot avoid such snares they come down upon them from above fire and brimstone and burning tempest alluding to Sodom's judgment as an emblem of the punishment of all the Wicked This is the portion of their Cup. There 's a Cup for them but his Children drink not with them they have another Cup the Lord himself is the portion of their Cup Psal. 16. His Favour as closes Ps. 11. the righteous Lord loveth righteousness his countenance doth behold the upright that 's another beholding than the former gracious loving beholding as here his
so as to be pleased with that waiting for them in possibility at least of their being reclaimed knowing that however if they return not yet the Lord will not lose his own at their hands Wilt thou said these two fiery Disciples that we call for fire as Elias Oh! but the Spirit of the Dove rested on him that told them they knew not what Spirit they were of you speak of Elias and you think you are of his Spirit in this motion but you mistake your selves that comes from another spirit than you imagine instead of such sudden Jâ—stice without you look inward and see whence that is examine and correct within you When you are tempted to take ill that goodness and patience of God to sinners Consider 1. Can this be right to differ from his mind in any thing is it not our only Wisdom and ever safe Rule to think as he thinks and will as he wills And I pray you does he not hate sin more than you do is not his interest in punishing it deeper than yours And if you be zealous for his interest as you pretend then be so with him and in his way for starting from that sure you are wrong 2. Consider did he not wait for thee what had become of thee if long suffering had not subserv'd his purpose of further mercy of free pardon to thee and why will thou not always allow that to which thou art so much obliged would'st thou have the Bridge cut because thou art so over Sure thou wilt not own so gross a thought Therefore esteem thy God still the more thou â—eest of his long suffering to sinners and learn for him and with him to bear and wait But this was not a dumb forbearance such as may serve for a surprize but continual teaching and warning joyned with it as before We see they wanted not preaching of the choicest kind he the Son of God by his Eternal Spirit went and preached to them it was his Truth in Noah's mouth and with that we have a continued real Sermon exprest in this Verse while the Ark was preparing that spoke God's mind and every knock as the usual Observation is of the Hammers and Tools used in Building preach'd to them threatning aloud designed Judgement and Exhorting to prevent it and therefore that word is added that the long suffering of God waited or expected expected a believing of his Word and returning from their wickedness but we see no such thing followed they took their own Course still and therefore the Lord took his they had polluted the Earth with their wickedness now the Lord would have the cleansing by Repentance that being denied it must be another way by flood and because they and their sins remained one they would not part with them therefore was one work made of both they and their sins as inseparable must be cleansed away together Thus impenitency under much long suffering makes Judgement full and compleat I attest you hath not the Lord used much forbearance towards us hath he not patiently spared us and clearly warned us and waited long for the Fruit of all hath any thing been wanting have not Temporal Mercies been multiplied on us have not the Spiritual Riches of the Gospel been opened up to us And each of you for your selves consider how it s with you after so much long suffering of God that none of you can deny he hath used towards you and so many gracious Invitations with that patience have they gained your hearts or do you still remain Servants to sin still Strangers to him and formal Worshipers I beseech you think on it what will be the issue of that course Is it a light matter to you to die in your sins and to have the wrath of God abiding on you to have refused Christ so often and that after you have been so often requested to receive Salvation after the Lord hath followed you with intreaties hath called to you so often why will ye die yet wilfully to perish and withal to have all these come in and accuse you and make your burden heavier would you willingly die in this estate if not then think that yet he is waiting if at length you will return this one day more of his waiting you have and of his speaking to you and some that were here with you the last day are taken away since Oh! that we were wise and would consider our latter end tho' there were neither Sword or Pestilence near you you must die and for any thing you know quickly why wear you out the day of Grace and those precious Seasons still as uncertain of Christ yea as indiligent after him as you were long ago as you love your Souls be more serious in their business this was their undoing they were all for present things they eat and drank they married in a continued course without ceasing and without minding their after-estate they were drowned in these things and that drowned them in a Flood Noah did eat and drink but his main Work was in that time the preparing of the Ark. The necessities of this Life the Children of God are tied to and fore't to bestow some time and pains on them but the thing that takes up their Hearts that which the bent of their Souls is set on is their interest in Jesus Christ and all your wise designs are but a pleasing madness till this be chief with you Others have had as much of God's patience and as fair opportunity as you whose Souls and Christ have never met and now know that they never shall they had their time of worldly projects and enjoyment as you now have and followed them as if they had been immortally to abide with them but they are past away as a Shadow and we are posting after them and within a while shall lie down in the dust Oh! how happy they whose hearts are not here trading with vanity and gathering vexation but whose thoughts are on that blessed life above trouble Certainly they that pass for fools within the World are the only Children of wisdom that have renounced their lusts and their own wills have yielded up themselves to Jesus taken him for their King and have their minds resting on him as their Salvation While the Ark was a preparing Obs. 1. The delay of the Lords determined Judgement on the ungodly was indeed long-suffering towards them but here was more in it to Noah and his Family the providing for their preservation and till that was compleated for them the rest were spared Thus the very forbearance that the ungodly do enjoy is usually involv'd with the interest of the godly somthing of that readily goes into it and so it is in a great part for their sakes that the rest are both spared and are furnisht with common mercies The Saints are usually the scorn and contempt of others yet are by that love the Lords carries towards them the very Arches Pillars of States
none of his to be burdened with casts it on God and he careth for it they need not both care his care alone is sufficient hence peace unconceivable peace Phil. 4. 6 7. Inf. 2. But truly the godly are much faulty to themselves by the not improvement of this their priviledge they too often forget this their sweet way and fret themselves to no purpose wrestle with their burdens themselves and do not entirely and freely roll them over on God they are surcharg'd with them and he calls for them and yet they will not give them him think to spare him but indeed in this they disobey him and dishonour and so grieve him and they find the grief return on them and yet cannot learn to be wise Why do we thus with our God and with our Souls grieve both at once let it never be that for any outward thing thou perplex thy self and ravel thy thoughts as in thickets with the cares of this life Oh! how unsuitable to a Child of God provided to a life so far more excellent Hath he provided thee to a Kingdom and will he not bestow thy charges in the way to 't think it not he knows you have need of these things seek not vain things nor great things in these for that likely is not for thee but what is needful and convenient in his Judgment and refer to that Then for thy Spiritual estate lay over the care of that too be not so much in thorny questionings doubting and disputing each step Oh! is this accepted and that and so much deadness c. But apply more simply thy self to thy duty lamely as it may be halt on and believe that he is gracious and pities thee and lay the care of bringing thee through upon him lie not complaining and arguing but up and be doing and the Lord shall be with thee I am perswaded many a Soul that hath some Truth of Grace falls much behind in the progress by this accustomed way of endless questionings men can scarce be brought to examine and suspect their own condition being carnally secure and satisfied that all is well but then when once awaken and set to this they are ready to entangle in it and neglect their way by poring on their condition and will not set chearfully to any thing because they want assurances and hight of joy and this course they take is the way to want it still walking humbly and sincerely and offering at thy duty and waiting on the Lord is certainly the better way and nearer that very purpose of thine for he meeteth him that rejoyceth and worketh righteousness that waits for him in his ways One thing the Christian would endeavour firm belief for the Church all the care of that on God that he will beautifie Zion and perform all his Word to her then think do I trust him for the whole Church and the great Affairs concerning it and shall I doubt him for my self or anything concerns me do I conside on him for the steering and guidance of the whole Ship and shall I be peevishly doubting and distrusting about my pack in it Again when to present and past thou callest in after evils by advance the dangers before and thy weakness good indeed to entertain by these holy fear and self distrust but by that be driven in to trust on thy undertaker on him in whom thy strength lies and be as sure and confident in him as thou art and justly art distrustful of thy self Further learn to prescribe nothing study entire resignment for that is thy great duty and thy peace that gives up all into the hand of thy Lord and can it be in a better hand First Refer the carving of outward things to him heartily and fully then stay not there but go higher if we have renounced the comforts of this World for God let us add this renounce even Spiritual comforts for him too put all in his will if I be in light blessed be thou and if in darkness even there blessed be thou too as he saith of these Gold is mine and Silver is mine and this may satisfie a Christian in those too desire no more of them than their Father sees fit to give them knowing that he having all the mines and treasures of the World at his command would not pinch and hold short his Children if it were good for them to have more thus even in the other the true riches Is not the Spirit mine and comforts mine may he say I have them and enough of them and ought not this to allay thy afflicting care and quiet thy repinings and to establish thy heart in referring it to his dispose as touching thy comforts and supplies the whole golden mines of all Spiritual comfort and good are his the Spirit it self Then will he not furnish what is fit for thee if thou humbly attend on him and lay the care of thy providing upon his wisdom and love This were the sure way to honour him with what we have and to obtain much of what we have not certainly he deals best with those that do most absolutely refer all to him Verse 8 9. 8 Be sober be vigilant because your adversary the Devil as a roaring Lion walketh about seeking whom he may devour 9. Whom resist stedfast in the Faith knowing that the same afflictions are accomplished in your brethren that are in the World THE Children of God if they rightly take their Father's mind are always disburden'd of perplexing carefulness But never exempted from diligent watchfulness Thus we find here they are allowed yea enjoyned to cast all their care upon their wise and loving Father and are secured by his care he takes it well they lay all over on him yea he takes it not well they forbear him and burden themselves He hath provided a sweet quiet life for them could they improve and use it a calm and firm condition in all the storms and troubles that are about them However things go to find content and be careful for nothing Now upon this a carnal heart would imagine streight according to its sense and inclinement as it desires to have it so would it dream that it is that then a man devolving his care on God may give up all watch and ward and need not apply himself to any kind of duty but this is the ignorance and perverse mistake the reasonless reasoning of the flesh you see these are here joyned not only as agreeable but indeed inseparable Cast all your care on him for he careth for you And withal be sober be vigilant And this is the Scripture Logick it is he that worketh in you to will and to do Then would you possibly think I need not work at all or if I do it may be very easily and surely no Therefore says the Apostle because he worketh in you to will and to do work you â—ut your salvation yea and do it with fear and trembling work you in humble