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
the first was there is no power of hell can dissolve it He suffered once to bring us once unto God never to depart again as he suffered once for all so we are brought once for all We may be sensibly nearer at one time than another but yet we can never be separate nor cut off being once knit by Christ as the bond of our Union Neither Principalities nor Powers c. shall be able to separate us from the love of God because it holds in Christ Jesus our Lord. Being put to death in the flesh but quickned by the Spirit The true life of a Christian is to eye Christ every step of his life both as his rule and as his strength looking to him as his pattern both in doing and suffering and drawing power from him for going through both for the look of Faith doth that fetches life from Jesus to enable it for all being without him able for nothing Therefore the Apostle doth still set this before his Brethren and here having mentioned his suffering in general the condition and end of it he specifies the particular kind of it that which was the utmost put to death in the flesh and then adds this issue out of it Quickned by the Spirit The strongest engagement and the strongest encouragement he our head crowned with Thorns and shall the body look for Garlands We redeemed from hell and Condemnation by him and can any such refuse any Service he calls them to they that are washt in the Lambs blood will follow him wheresoever he goes and following him through they shall find their Journeys end overpay all the troubles and sufferings of the way These are they said he to Iohn which came out of great tribulation tribulation and great tribulation yet they came out of it and glorious too arrayed in long white robes The scarlet Strumpet as follows in that Book died her Garments red in the blood of the Saints But this is their happiness that their Garments are washt white in the blood of the Lamb. Once take away sin and all suffering is light now that is done by this his once suffering for sin they that are in him shall hear no more of that as condemning them binding them over to suffer that wrath that is due to sin Now this puts an invincible strength into the Soul for all other things how hard soever Put to death This tâ—e utmost point and that which Men are most startled at to die and a violent death put to death and yet he hath led in this way who is the Captain of our Salvation In the flesh Under this second his humane Nature and Divine Nature and power are differenced Put to death in the flesh a very fit expression not only as is usual taking the flesh for the whole Manhood but because death is most properly spoken of that very person or his flesh the whole Man suffers death a dissolution or taking a pieces and the Soul suffers a separation or dislodging but death or the privation of life and sense particularly to the flesh or body but the Spirit here opposed to the flesh or body is certainly of a higher Nature and Power than is the Humane Soul which cannot of it self return and reinhabit and quicken the body Put to Death His death was both voluntary and violent that same power that restored his life could have kept it exempted from death but the design was for death he therefore took our flesh to put it off thus and offered it up as a Sacrifice which to be acceptable must of necessity be free and voluntary and in that sense he is said to have died even by that same Spirit that here in opposition to death is said to quicken him Heb. 9. 14. Through the eternal Spirit he offered himself without spot unto God They accounted it an ill boding sign when the Sacrifices came constrainedly to the Altar and drew back and on the contrary were glad in the hopes of success when they came chearfully-forward but never Sacrifice came so willingly all the way and from the first step knew whether he was going Yet because no other Sacrifice would serve he was most content Sacrifices and burnt Offerings thou didst not desire Then said I loe I come c. Was not only a willing Sacrifice as Isaac bound peaceably and laid on the Altar but his own Sacrificer the Beasts if they came willingly yet offered not themselves but he offered up himself and thus not only by a willingness far above all those Sacrifices of Bullocks and Goats but by the eternal Spirit offered up himself Therefore he says in this regard I lay down my life for my sheep it is not pull'd from me but I lay it down and so it is often exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he died and yet this suites with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put to death yea it was also expedient to be thus that his death should be violent and so the more penal carry the more clear expression of a punishment and such a violent death as had both ignominy and a Curse tyed to it and this inflicted in a judicial way though as from the hands of Men most unjustly that he should stand and be Judged and Condemned to Death as a guilty Person carrying in that the Persons of so many that should otherwise have fallen under Condemnation as indeed guilty he was numbred with transgressors as the Prophet hath it bearing the sins of many Thus then there was in his Death external violence joyned with internal willingness But what is there to be found but Complications of Wonders in our Lord Jesus O! high inconceivable mystery of Godliness God manifested in the flesh nothing in this World so strange and sweet as that conjuncture God Man humanitas Dei what a strong Foundation of Friendship and Union betwixt the Persons of Man and God that their natures met in so close embraces in one Person And then look on and see so poor and despised an outward condition through his life yet having hid under it the Majesty of God all the brightness of the Fathers Glory And this the top of all that he was put to Death in the flesh the Lord of life dying the Lord of Glory cloathed with shame But it quickly appeared what kind of Person it was that died by this he was put to Death indeed in the flesh but quickned by the Spirit Quickned He was indeed too great a morsel for the Grave to digest for all its vast craving mouth and devouring appetite crying give give yet forced to give him up again as the fish that Prophet who in that was the figure of him the Chains of that Prison are strong but he was too strong a Prisoner to be held by them as our Apostle hath it in his Sermon that it was not possible that he should be kept by them They thought all was sure when they had rolled to the Stone and
eyes upon the Righteous Now the perswasion of this Truth is the main establishment of a godly mind amidst all the present confusions that appear in things and 't is so here intended and in the Psalm and throughout the Scriptures To look upon the present flourishing and prosperity of Evil doers and distresses and sorrows of the Godly is a dark obscure matter in it self but the way to be cleared and comforted is to look above them to the Lord they loâ—k'd unto him and were lightned Psal. 34. 5. that answers all doubts to believe this undoubted providence and justice the Eye of God that sees all yea rules all these things and in the midst of all the painted happiness of Wicked Men this is enough to make them miserable the Lord's Face is against them and they shall surely find it so he hath wrath and judgement in store and will bring it forth to light will execute it in due time he is preparing for them that cup spoke of and they shall drink it so in the saddest condition of his Church and a believing Soul to know this that the Lord's eye is even then upon them and that he is upon thoughts of peace and love to them is that which settles and composes the mind Thus in that Psalm before cited it was such difficulties that did drive David's thoughts to that for satisfaction if the Foundations be destroy'd what can the righteous do in the time of such great shakings and confusions the righteous Man can do nothing to 't but the righteous Lord can do enough he can do all the righteous Lord that loveth righteousness while all seems to go upside down he is on his Throne he is trying and judging and will appear to be Judge This is the thing that a faithful Soul should learn to look to and not lose view and firm belief of and desire the Lord himself to raise their minds to it when they are like to sink Natural strength and resolution will not serve turn floods may come that will arise above that something above a man's own must support him Therefore say with David when my Spirit is overwhelm'd lead me to the Rock that is higher than I They think sometimes 't is so hard with them he regards not but he assures them the contrary Is. 49. I have graven thee upon the palms of mine hands I cannot look upon my own hands but I must remember thee and thy walls are continually before me this is that the Spouse seeks for set me as a Seal upon thine Arm Cant. 8. Now a little more particularly to consider the Expressions and their Scope here how is it made good that the former words teach that they that walk in the ways of wickedness can expect no good are certainly miserable Thus the face of the Lord is against them Prosper they may in their Affairs and Estates may have Riches and Posterity and Friends and the World caressing them and smiling on them on all hands but there is that one thing that damps all the Face of the Lord is against them this they feel not indeed for the time 't is an invisible ill out of sight and out of mind with them but there is a time of the appearing of this Face of the Lord against them the revelation of his just Iudgment as the Apostle speaks sometimes precursory days of it here but however one great prefixed day a day of darkness to them indeed wherein they shall know what this is that now founds so light to have the Face of the Lord against them a look of it more terrible than all present miseries combined together what then shall the Eternity of it be to be punished as the Apostle speaks with everlasting destruction from the presence of the Lord and the glory of his Power Are we not then impertinent foolish Creatures that are so thoughtful how our poor businesses here succeed with us and how we are accounted of in the World and how the faces of men are towards us and scarce ever enter into a secret serious enquiry how the countenance of God is to us whether favourably shining on us or still angrily set against us as it is against all impenitent sinners The Face of the Soul being towards God turn'd away from the World and Sin argues to it that his Face is not against it but that he hath graciously look'd upon it and by a look of love hath drawn it towards himself for we act not first in that non amatur Deus nisi de Deo 't is he that prevents us and by the beam of his kindles love in our hearts Now the Soul that 's thus set towards him it may be doth not constantly see here his face shining full and clear upon it but often clouded it may be hath not not yet at all seen it sensibly yet this it may conclude seeing my desires are toward him and my chief desire is the sweet light of his countenance though as yet I find not his face shining on me yet I am perswaded it is not set against me to destroy me Misbelief when the Soul is much under and distemper'd may suggest this sometimes too but yet still there is some spark of hope that it is otherwise and that the eye of the Lord's pity is even in that estate upon us and will in time manifest it self to be so To the other what assurance have the Godly for that seeing of good these blessings you speak of This the Eyes of the Lord are upon them and his Ears open to their prayer if you think him wise enough to know what is good for them and rich enough to afford it they are sure of one thing he loves them they have his good will his heart is towards them and therefore his Eye and his Ear can they then want any good If many Days and outward good things be indeed good for them they cannot miss of these he hath given them already much better things than these come to and hath yet far better in in store for them and what way soever the World go with them this it self is happiness enough that they are in his love whose loving kindness is better than Life sweet days have they that live in it what better days would a Courtier wish than to be still in the eye and savour of the King to be certain of his good will towards them and to know of access and of a gracious acceptance of all their Suits Now thus it is with all the Servants of the great King without prejudice one to another he is ready to receive their Requests and able and willing to do them all good Happy estate of a Believer he must not account himself poor and destitute in any condition for he hath favour at Court he hath the Kings eye and his ear the eyes of the Lord are upon him and his ears open to his prayers The Eyes This hath in it 1. His love the
he still asks what you mean by this those things answer not me do ye think I can find Comâ—â—â—â— in them so long as my sin is unpardon'd and there is a 〈◊〉 of Eternal Death standing above my head I feel even an impress of somewhat of that hot Indignation some flashes of it flying and lighting upon the face of my Soul and how can I take pleasure in these things you speak of And though I should be sensless and feel nothing of this all my life yet how soon shall I have done with it and the delights that reach no further and then to have Everlasting burnings Eternity of wrath to enter to how can I be satisfyed with that estate All you offer a Man in this posture is as if ye should set dainty fair and bring musick with it to a Man lying almost pressed to death under great weights and ye bid him eat and be merry but lift not off his pressure you do but mock the Man and add to his misery On the other side he that hath got but a view of his Christ and reads his own pardon in Christs sufferings he can rejoyce in this in the midst of all other sufferings and look on death without apprehension yea with gladness the sting is out Christ hath made all pleasant to him by this one thing that he suffered once for sins Christ hath perfum'd the Cross and the Grave and made all sweet The pardoned Man finds himself light skips and leaps and through Christ strengthning him he can encounter with any trouble If you think to shut in his Spirit within outward sufferings it is now as Sampson in his strength able to carry away the Gates on his back that you would shut one withal yea can submit patiently to the Lords hands in any correction Thou hast forgiven my sin therefore deal with me as thou wilt all is well 1. Learn to consider more deeply and esteem more highly of Christ and his suffering to silence our grumbling at our petty light crosses for so they are in comparison of his will not the great odds of his perfect Innoâ—ency and oâ— his nature and measure of his sufferings will not the sense of that Redemption of our Souls from death by his death will none of these nor all of them argue us into more thankfulness and love to him and patience in our tryals Why will we then be called Christians it is impossible to be fretful and malecontent with the Lord 's dealing with us in any kind till first we have forgot how he dealt with his dearest Son for our sakes But these things are not weigh'd by the most we hear and speak of them but our hearts receive not the impressions of them therefore we repine against our Lord and Father and drown a hundred great blessings in any little touch of trouble that befalls us 2. Seek surer interest in Christ and his suffering than the most either have attained or are aspiring to otherwise all that is here suffered will not ease or comfort thee any thing in any kind of suffering no though thou suffer for a good cause even for his cause still this will be an extraneous foraign thing to thee to tell thee of his sufferings will work no otherwise with thee than some other common story And as in the day of peace thou regardest it no more so in the day of thy trouble thou shalt receive no more comfort from it Other things you esteemed shall have no comfort to speak to you though you persue them with words as Solomon says of the poor Man's friends yet they shall be wanting to you And then you would sure find how happy it were to have this to turn you to that the Lord Jesus suffered for sins and for yours and therefore hath made it a light and comfortable business to you to undergo momentary passing sufferings Days of tryal will come do you not see they are on us already Be perswaded to turn your eyes and desires more towards Christ. This is the thing we would still press the support and happiness of your Souls lyes on it But you will not believe it Oh! that ye knew the comforts and sweetness of Christ. Oh that one would speak that knew more of them were you once but entered into this knowledge of him and the virtue of his sufferings you would account all your days but lost wherein you have not known him and in all times your hearts would find no refreshment like to the remembrance of his love Having somewhat considered these sufferings as the Apostles Argument for his present purpose Now to take nearer notice of the particulars by which he illustrates them as the main point of our Faith and Comfort Of them here two things 1. Their Cause 2. Their Kind Their Cause both their meriting cause and their final cause 1. What in us procured these sufferings unto Christ. 2. What those his suffering procured unto us Our guiltiness brought suffering upon him and his suffering brings us unto God 1. The evil of sin hath the evil of punishment inseparably ty'd to it We have a natural obligation of obedience unto God and he justly urges it so that where the command of his Law is broke the Curse of it presently followeth And though it was simply in the Power of the supream Lawgiver to have dispensed the infliction yet having in his Wisdom purposed to be known a just God in that way following forth the tenor of his Law of necessity there must be a suffering for sin Thus the Angels that kept not their Station falling from it fell into a Dungeon where they are under chains of darkness reserved to the Iudgement of the Great day and Man fell under the sentence of Death But in this is the difference betwixt Man and them they were not of one as parent or common root of the rest but each one fell or stood for himself alone so a part of them only perisht but Man fell altogether so that not one of all the Race could escape condemnation unless some other way of satisfaction be found out And here it is Christ suffered for sins the just for the unjust Father says he I have glorified thee on Earth In this Plot indeed do all the Divine Attributes shine in their full infinite Mercy and immense Justice and Power and Wisdom Looking on Christ as ordained for that purpose I have found a Ransom says the Father one fit to redeem Man a Kinsman one of that very same Stock the Son of Man one able to redeem Man by satisfying me and fullfilling all I lay upon him my Son my only begotten Son in whom my Soul delights And he is willing undertakes all says loe I come c. We are agreed upon the way of this Redemption yea upon the Persons to be redeemed it is not a roving blind Bargain a price paid for we know not to whom Hear his own words Thou hast given the Son
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
Glory cannot endure the ballance is found too light a great Monarch and so many Principalities and Provinces put in one after another â—till no weight yea possibly as a late politick Writer wittily observes of a certain Monarch the more Kingdoms you cast in the scale is still the lighter Men are naturally desirous of Glory and gape after it but they are naturally ignorant of the true nature and place of it they seek it where it is not and as Solomon says of riches set their hearts on that which is not hath no subsistence nor reality But the Glory above is true real Glory and bears weight and so bears aright the name of Glory which in the Hebrew signifies weight and the Apostles Expression seems to allude to that sense speaking of this same Glory to come calls it a far more excellent weight of glory it weighs down all labour and sufferings in the way so far as they are not once worth the speaking of in respect of it it is the hyperbole other Glory is overspoke but this Glory over glorious to be duly spoke exceeds and rises above all that can be spoke of it Eternal Oh! that adds much the glory here such as it is yet were it lasting Men would presume upon some more reason so to affect and think if it stayed with them when they have caught it and they stay'd with it to enjoy it but how soon do they part they pass away and the glory passes away both as smoakâ— as a vapour our life and all the pomp and magnificence of those that have the greatest outward glory and make the fairest shew it is but a shew a pageant goes throâ— the Street and is seen no more But this hath length of days with it Eternal Glory Oh! a thought of that swallows up all the grandeur of the World and the noise of reckoning years and ages had one Man continued from the Creation to the end of the World and in the top of Earthly Dignity and glory admired by all yet at the end everlasting oblivion being the close how nothing were it to Eternal Glory but alas we cannot be brought to believe and deeply take the impression of Eternity and that is our undoing By Iesus Christ. Your portion out of him eternal shame and misery but by him even all Glory and this hath likewise an evidence of the greatness of this glory it can be no small estate that the blood of the Son of God was let out to purchase His. That which he gives and gives as his choice of all to his chosen his Children and if there is any thing here that hath delight or worth in it which he gives in common even to his enemies if such a World and variety of good things for them that hate him Oh! how excellent must those things be he hath reserved for his friends for those he loves and causes to love him As 't is his gift it is indeed himself the beholding and enjoying of himself Now this we cannot conceive Oh! that blessed Day when the Soul shall be full of God shall be satisfy'd and ravisht with full vision should we not admire that such a condition is provided for Man wretched sinful Man Lord what is Man c. and for me as wretched as any that are left and fallen short of this Glory a base worm taken out of the mire and washt in the Blood of Christ and within a while set to shine in Glory without sin Oh! the wonder of this how would it stir to praise when we think of such an one there who will bring us up in the way to this Crown how will this hope sweeten the short sufferings of this Life and Death it self which is otherwise the bitterest in it self most of all sweetned by this as being nearest it and setting us unto it what though thou art poor and diseased and despised here Oh! consider what is there how worthy the affection worthy the earnest eye look of an heir of this Glory what can he either desire or fear whose heart is thus deeply fixed Who would refuse this other clause to suffer a while a little while any thing outward inward he thinks fit how soon shall all this be overpast and then overpayed in the very entry the beginning of this Glory that shall never end Verse 11. To him be Glory and Dominion for ever and ever Amen THEY know little of their own wants and emptiness that are not much in Prayer and they know little of the greatness and goodness of God that are not much in praises The humble Christian hath a heart in some measure fram'd to both he hath within him the best School Master that teaches him how to pray and how to praise and makes him delight in the exercise of them both The Apostle having added Prayer to his Doctrine adds here you see praise to his Prayer To him be Glory and Dominion for ever The living praises of God spring from much holy affection and that affection springs from a Divine Light in the Understanding so says the Psalmist sing ye praises with understanding or you that have understanding Psal. 47. It is a spiritual Knowledge of God that sets the Soul in tune for his praises and therefore the most can bear no part in this Song they mistune it quite through their ignorance of God and unacquain ance with him Praise is unseemly in the mouth of fools they spoil and mistune it Obs. 1. The thing ascribed 2. The term or endurance of it The former in two words Glory and Power Glory the shining forth of his Dignity the Knowledge and acknowledgment of it by his Creatures that his excellency may be confest and praised his name exalted that service and homage may be done to him which all adds nothing to him for how can that be but as it is the duty 't is the happiness of his creature to render it such as he hath sitted for that all the creatures indeed declare and speaâ— him glorious the Heaven's sound it forth and the Earth and â—ea resounds and â—cchoes it back but his reasonable Creature hath he peculiarly framed both to take notice of Glory in all the rest and to return it from and for all the rest in a more express and lively way And in this lower World 't is Man alone that is made capable of observing the Glory of God and offering him praises he expresses it well that calls Man the World's High-Priest all the creatures bring their oblations of praise to him to offer up for them and for himself for whose use and comfort they are made the Light and Motion of the Heaven's and all the variety of creatures below them speak this to Man He that made us and you and made us for you is great and wise and worthy to be praised and you are better able to say this than we therefore praise him on our behalf and your own Oh! he is great and mighty
he is the Lord our maker Power Is here not only ability but authority and Royal Soveraignity that as he can do all things he rules and governs all things is King of all the World Lord paramount all hold their Crowns of him and the Shields of the Earth belong unto God he is greatly to be exalted disposeth of States and Kingdoms at his pleasure establisheth or changeth turns and overturns as seems him good and hath not only might but right to do so He is the Most High ruling in the Kingdoms of the Children of Men and giving them to whomsoever he will and readily pours contempt upon Princes when they contemn his power The term for ever Even in the short Life of Man Men that are raised very high in place and popular esteem may and often do out live their own Glory but the Glory of God lasteth as long as himself for he is unchangeable his Throne is for ever and his wrath for ever and his mercy for ever and therefore Glory for ever Inf. 1. Is it not to be lamented that he is so little glorify'd and prais'd that the Earth being so full of his goodness is so empty of his praise from them that enjoy and live upon it How far are the greatest part from making this their great work to exalt God and ascribe power and glory to his name for that all their ways are his dishonour seek to advance and raise themselves to serve their own Lusts and pleasures and altogether mindless of his glory the Apostles complaint holding good against us all seeking our own things and none the things of the Lord Iesus Christ true some there are but as his meaning is so few that they are as it were drown'd and smother'd in the crowd of self seekers so that they appear not After all the judgments of God upon us how doth still luxury and excess uncleanness and all kind of profaness out-dare the very light of the Gospel and rule of holiness shining in it scarce any thing a matter of common shame and scorn but the power of godliness turning indeed our true glory into shame and glorying in that which is indeed our shame Holiness not only our true glory but that wherein the ever glorious God doth especially glory and hath made known himself so much by that name the holy God And that which is the express stile of his glorious praises uttered by Seraphims Isa. 6. Holy holy holy is the Lord of Hosts the whole Earth is full of his Glory Instead of sanctifying and glorifying this holy name how doth the Language of Hell oaths and cursâ—s abound in our Streets and Houses that blessed name that Angels are blessing and praising abused by base worms Again notwithstanding all the mercies multiply'd upon us in this Land where are our praises our Songs of deliverance our ascribing glory and â—ower to our God who hath prevented us with loving kindness and tender mercies hath removed the stroaks of his hand and made Cities and Villages populous again that were left desolate without Inhabitants Oh! why do we not stir up our hearts and one another to extol the name of our God and say give unto the Lord Glory and strengthâ— give unto the Lord the glory due to his name have we not seen the pride and glory of all flesh stain'd and abased were there ever affairs and times that more discovered the folly and weakness of Men and the Wisdom and power of God Oh! were our hearts set to magnifie him that word often repeated in that Psalm Psal. 107. Oh! that Men would praise the Lord for his goodness and his wonderful works to the Children of Men. Inf. 2. But what wonder that the Lord loses the reverence of his praises at the hands of the common ungodly World when even his own people fall so far behind in it as usually they do the dead cannot praise him but that they that he hath quickned by his Spirit should yet be so surprised with deadness and dullness as to this Exercise of exalting God this is very strange for help of this 1. We should seek after a fit temper labour to have our hearts brought to a due disposition for his praises and 1. That they be spiritual spiritual services require that but this most as being indeed the most spiritual of all affection to the things of this Earth draw down the Soul and make it so low set that it cannot rise to the height of a Song of praise and thus if we observ'd our selves we would find that when we let our hearts fall and entangle themselves in any inferiour desires and delights as they are unfitted generally for holy things so especially for the praises of our holy God Creature loves abase the Soul and turn it to Earth and praise is altogether heavenly 2. Seek a heart purify'd from self-love and possest with the love of God the heart that is ruled by its own interest is scarce ever content still subject to new disquiet self is a vexing thing for readily all things do not sute our humours and wills and the least touch that is wrong to a selfish mind distempers it and disrelishes all the good things about it a childish condition it is if crost but in a toy throw away all Whence are our frequent frettings and grumblings and that we can drown a hundred high favours in one little displeasure and still our finger is upon that string more male-content and repining for one little cross than praises for all the mercies we have received Is not this evidently the self-love that abounds in us Whereas were the love of God predominant in us we would love his doings and disposals and bless his name in all whatsoever were his will would in that view be amiable and sweet to us however in it self harsh and unpleasant Thus would we say in all this is the will and the hand of my Father who doth all wisely and well blessed be his name The Soul thus framed would praise in the deep of troubles not only in outward afflictions but in the saddest inward condition would be still extolling God and saying however he deal with me he is worthy to be loved and praised he is great and holy he is good and graâ—cious and whatsoever be his way and thoughts towards me I wish him glory if he will be pleased to give me light and refreshment blessed be he and if he will have me to be darkness again blessed be he glory to his name yea what though he should utterly reject me is he not for that to be accounted infinitely merciful in the saving of others must he cease to be praise worthy for my sake if he condemn yet he is to be praised being merciful to so many others yea even in so dealing with me is he to be praised for in that he is just Thus would pure love reason for him and render praise to him but our ordinary way is most untoward