that Riches are evil in themselves but that it is hard for such Creatures as we to possess them without sinful and inordinate Affections 4. Consider who it is that speaks it Alas if it had been the saying of any private Divine or particular Minister we might tax it as rash and rigorous but the mouth of Truth it self hath spoken it even Jesus Christ whom we own as our Lord and Master He knew the way of Salvation and knew the state and danger of Souls and he hath interposed his Authority and represents the difficulty It is Jesus Christ that had so much Wisdom to judge aright of matters Jesus Christ that had so much regard to the Comfort and Happiness of Men that he would not fright them with a needless danger and therefore certainly you should take such an Admonition to Heart from the mouth of him whom you call your Lord and Master and from whom at last you expect your doom and judgment he hath said it If any wise Man hath said it from the Experience of almost all Ages and Persons you ought to have regarded it but when our Lord hath said it he who is the Amen the Faithful and true Witness why should we not believe him I pray what do you think of Christ was not he able to judge of the Case It was the saying of Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is impossible to be excellently good and eminently rich Therefore Celsus a Heathen who sought all occasions to disgrace the Gospel saith that Christ borrowed this saying of Plato but he is confuted by Origen in his Book against him This proud Heathen was sensible there was Wisdom in the speech therefore he would deprive Christ of the Honour of it But now since we believe the Doctrine of Christ and own it as the Speech of Christ who is our Lord and Master therefore it should more sink into our Hearts Thus for the Explanation of the Point from the Circumstances of the Text. II. Let us see whence this difficulty doth arise I answer Because of the sins to which a wealthy Estate doth expose us 1. Riches are apt to breed Atheism and Contempt of God They that are wholly drowned in Pleasures of Sense do not look into the Invisible World and see God which is the Father of Spirits Prov. 30.9 Lest I be full and deny thee and say who is the Lord There is a Practical Atheism when Men forget or despise God and a Speculative Atheism when they deny God Now the Rich are apt to do both A Man that tumbles in Wealth Ease and Plenty is apt to forget and despise God But Jesurun waxed fat and kicked thou art waxen fat thou art grown thick thou art covered with fatness then he forsook God which made him and lightly esteemed the rock of his Salvation Deut. 32.15 Nay in some sort they deny God they live as if there were no God at all none to call them to Account Men that have seen no Changes and were never humbled under God's mighty hand never think of an Invisible Power I remember the Psalmist saith Psal. 55.19 Because they have no Changes therefore they fear not God they have not an Awe or Reverence or due sense of a Divine Power upon their Hearts because they never have been acquainted with Changes the Condition they have lived in hath been a constant tenour of Worldly Happiness So Zeph. 1.12 They are settled upon their Lees that is are not tossed from Vessel to Vessel as Wine that is racked They live in an even course of Worldly Prosperity and in abundance of Worldly Comforts without a Change and this choaks and gluts the Heart that they have no sense of the Lord's Goodness Changes do more awaken us and make us look to God as the Fountain of good and evil Isne vices magis in nobis excitant sensum divinae bonitatis quà m continuus tenor faelicitatis qui nos inebriat In short The Pleasures and Thoughts of the World do so take up their Hearts that there is no place for any serious thought and solemn remembrance of God such as should beget an awe in us It is said Isa. 5.12 The Harp and the Viol and Tabret and Pipe and Wine are in their Feasts but they regard not the work of the Lord neither consider the operation of his hands Thoughts of God are suppressed as soon as they do arise and they take no notice of the work of God's hands nor what he doth in their days to revive the sense of his Eternal Power and Godhead nor do they take their Comforts out of God's hands but look altogether to natural and to second Causes as being sufficient to themselves to live of themselves Indeed they may seem in Opinion to own a God as others do they take up the current Opinions and perform customary Worship but they do not glorifie him as God or repair to him with that life and fervency as those that stand in need of him nor consecrate their best Time and Strength and Affections to his Service It is usually the broken-hearted godly poor and those that have had frequent Experiences of the Changes of Providence that exercise themselves to Godliness and seek after God in good earnest The great Landlord of the World hath more Rent from many poor Cottages than from divers great Pallaces for they wallow in Plenty and never think of God 2. Riches keep Men from being broken-hearted and seeing their need of Christ. It is the poor needy Soul sensible of its own sin and misery that is likely to thrive in Religon and prosper in any heavenly design and pursuit Now those that are rich have so many entertainments of sense to inveagle their minds and divert their thoughts and are so besotted and inchanted with present delights and Pleasures that they have no feeling of their Condition or sense of the necessity of God's Grace therefore it is our Lord begins his description of Blessedness Mat. 5.3 Blessed are the poor in spirit for theirs is the Kingdom of Heaven How few of them that are rich in Estate are poor in spirit the sense of their present Ease and Welfare makes them forget all thoughts of their spiritual Condition and reconciling themselves to God by Christ. The Prodigal never thought of going to his Father 'till he began to be in want Luk. 15.17 18. While Men have any thing in the World they are senseless and secure in the midst of all their sin and â—isery and if they can live without God and apart from God they will not come at him Ier. 2.31 Wherefore say my people We are Lordâ— we will come no more unto thee As if this merry World would always last and there were no Judgment to come and God would never bring them into his Presence but they live a Life of Estrangement from God they can live upon themselves and their own supplies and things that fall to them by the Bounty of God's Providence 3.
is not likely to be safe for your Soul O possess your Estates with Fear The Fear of a Snare may help to avoid it How easily may such a Carnal Heart as yours be enticed from God and grow cold and remiss about the great things of your Salvation 3. This ought oft to be press'd and seriously thought of to stir up Observation how it is with us There is no Man that Observes his Heart but will find this Effect that Riches make the business of Salvation more difficult Good David observed that his Heart was corrupted by his Condition Psal. 10.6 He hath said in his Heart I shall never be moved for I shall never be in Adversity And elsewhere we find he was sensible that Worldliness was creeping upon him Psal. 19.36 Incline my Heart unto thy Testimonies and not to Covetousness A Child of God hath not the bent of his Heart so perfectly fixed towards God but it is ever and anon returning to its old bent and byass again The best may find that they cannot keep their Affections as loose from the World when they have Houses and Lands and all things at their Will as they could when they are kept low and bare The best may find that their Love to heavenly things is in the wane as worldly things are in the increase It is reported of Pius Quintus that he should say of himself That when he first entered into Orders he had some hopes of his Salvation when he came to be a Cardinal he doubted of it but since he came to be Pope he did even almost despair Many may find a very great Change in themselves much decay of Zeal for God's glory and love to and relish of God's Word and mindfulness of heavenly things as it fares better with them in the World Now it is good to observe this before the mischief encreaseth Look as Jealousie and Caution is necessary to prevent the entrance and beginning of this mischief so Observation is necessary to prevent the increase of it When the World doth get too deep an Interest in our Hearts when it begins to insinuate and entice us from God and weaken our Delight in the ways of God and Zeal for his Glory then we need often to tell you how hard it is for a rich Man to enter into the Kingdom of Heaven 4. To stir up Supplication for special and peculiar Grace that it may not be so with us that the Lord would keep us from the Snares of our Condition for with God all things are possible That we may go to God and say Lord let not my Estate be my Bane and Poyson On the one side it is a great Judgment that God brings upon wicked Men when their Table becomes their snare Psal. 69.22 when their Comforts are Cursed to them and when their Hearts are drawn from God by their Plentiful Condition in the World On the other side it is a peculiar Grace and Favour from God when we be heavenly-minded in the midst of Plenty and keep up lively spiritual Exercises of Godliness notwithstanding our Opulency and Plentiful Condition in the World Iehosaphat is an Instance to encourage you to pray for this 2 Chron. 17.5 6. it is said of him He had riches and honour in abundance and his heart was lift up in the ways of the Lord Christians it is hard to carry a full Cup without spilling to have Riches and Honour and all this with great abundance and yet to have a lively Zeal towards God and a great delight in his ways Now this is possible with God and this God hath bestowed and therefore it should be asked There is nothing that quickens to Prayer so much as a constant sense and apprehension of the danger and difficulty which attends such an Estate therefore this must ever be laid before you that your thoughts may be steep'd in this Consideration 1 VSE It serveth to check the desire of Greatness and increase of Wealth If you had more your Duty would be more and your account greater and your Snares and Temptations and Stumbling-blocks in the way to Heaven would be much more multiplied and therefore you should be Contented with what you have If we cannot thrive in the Valleys and keep up a lively and warm respect to the World to come in a low Condition how should we expect to grow on the tops of the Mountains where we are more exposed to Tempests and the Soil is more Barren therefore you should strive rather to give a good account of a little than to make it more The Lord knoweth that if you were a step higher you would be apt to be proud licentious secure mindless of Eternal Life further off from God and then better you had lived in Beggary all your dayes The time will soon come about when you will judge so and therefore do not enlarge your Desires as if you could never have enough 2 VSE It teacheth us Patience not only in the want but in the loss of outward Riches It is more irksom to lose than to want as it was an unnatural thing for the Sun to go back ten Degrees in Ahaz his Dial Yet this is to be born for when God taketh away your Wealth from you he maketh your way to Heaven more easie if God taketh away Riches he doth but take a Bush of Thorns out of the way that would prick and gore your Souls The World is apt to turn away your Heart from true Happiness and to hinder you in the way that leadeth to it Now God's Grace is seen not only in â—ortifying the Heart but in abating the Temptation He seeth you are apt to sleep upon a Carnal Pillow and therefore taketh it from under your Heads to awaken you If you believe the Word of God that Riches and Honours do easily prove a Share why should you be grieved when the Snare is broken Do you love to have your Salvation hindered or hazarded And therefore why are you so impatient when God cuts you short in these outward things 3 VSE Let rich Men think of this and make Application of this Sentence to their own Hearts that they may Possess their Estates with Fear To this end Consider 1. The Person speaking is Christ who had so much Wisdom and Love to the Comfort and Happiness of Men that he would not â—right them with a needless Danger See before on Ver. 23. 2. When it is spoken of Rich Man those that can live of themselves in the World without the Supply of others The Disciples that had little cryed out Who then can be saved We fancy it is spoken only to the over-grown Rich but they that have but one Talent must improve it and it is hard to do so We must give an account of One Talent as well as Ten. The Sensualist will turn this upon the Covetous and the Covetous upon the Sensualist the Voluptuous Gallant upon the Cormorants of the City and they upon the Epicures
from 2 King 20.6 And I will add unto thy dayes fifteen years and I will deliver thee and this city out of the hand of the king of Assyria The Report of which flying abroad all the Princes round about him stood in awe of him his Neighbours sent him presents his Treasures were increased yea Nations remote and those of no small Power as the King of Babylon reckoned to be Seven hundred Miles distant from Ierusalem sent Congratulatory Embassyes to his Court. Well then Hezekiah was looked upon as one highly in favour with God Honoured of Men courted on every side with costly and precious Presents and so grew full of Treasure and Wealth When such strong Winds fill the Sails it is hard to stear right This was the benefit done to him all things fell out according to his Hearts desire and concurred to the lifting up his Heart Hezekiah rendred not according How can that be He was an holy Man and a thankful Man He penneth a Psalm of Thanksgiving and sung it yearly as a Memorial of God's Mercies to him Isa. 38.9 The writing of Hezekiah king of Iudah when he had been sick and was recovered of his sickness God will not be complemented with It is not Words and Ceremonies Formal Acknowledgments and Dayes of Thanksgiving that God standeth upon but Holy and Humble Carriage under Mercies and therefore Hezekiah though he rendred somewhat to God he rendred not according there was a defect which is here charged as his Sin He should have carryed it more humbly as holding his Life and Kingdom and every thing of the Grace of God 2. The Proof and Argument How doth it appear that he rendred not according His heart was lifted up There is a two-fold lifting up of the Heart In a way of Zeal and Incouragement in the Lords wayes So it is said of Iehosaphat 2 Chron 17.5 6. That he had presents and riches and honours in abundance and his heart was lift up in the wayes of the Lord. Moreover he took away the high places and groves out of Iudah This is a good lifting up when a Man groweth chearful and undaunted in the Lords work and therefore falleth a reforming whatever it cost him He knoweth the God of his Mercies will bear him out But there is a carnal lifting up of the Heart in a way of Pride and vain Glory or daring Violence and Oppression Thus it is said of Amaziah after he had smitten the Edomites 2 Chron. 25 19. That his heart was lifted up to boast And this was in part Hezekiahs Sin Indeed it is not easie to state the kind of his Pride 1. Whether the Pride of Arrogancy or self-ascription or taking Gods part to himself as if the Blessings were merited by him a Disease incident to the Creature when exalted Deut. 9.4 Speak not thou in thine heart after that the Lord thy God hath cast them out from before thee saying For my righteousness the Lord hath brought me in to possess this Land And therefore God puts in a caution against it 2. Or else conceit musing upon and admiring his own greatness as the king of Babylon strutteth and vaunteth Is not this great Babylon which I have built for the house of the kingdom by the might of my power and for the honour of my Majesty Dan. 9.30 Pride of all Sins puts Men upon vain Musings Luke 1.51 He hath scattered the proud in the imaginations of their hearts Proud Men of all others are subject to imaginations or self-admiring thoughts His Heart was too much tickled In the Story it is said when Merodach Baladan sent Letters and a Present to Hezekiah Isa. 39.2 He was glad of them wherein the secret intimation of his Spirit was discovered Or else 3. The Pride of Security or Self-dependance When we are well God is forgotten good Men are apt to sleep upon a Carnal Pillow or Bolster and dream many a pleasant dream till God taketh it away from under their heads Psalm 30.6 And in my prosperity I said I shall never be moved Carnal Confidence is very Natural Or 4. The Pride of vain Glory or Ostentation He seemeth to be tainted with a spice of that vanity by shewing his Treasure to the Embassadours of the King of Babylon He shewed them the house of his precious things the silver and the gold and the spices and the precious ointment and all the house of his armour and all that was in his treasures there was nothing in his house nor in all his dominion that Hezekiah shewed them not Isa. 39.2 Whether one or more or all I will not determine they are all branches of the same Root Certainly vain Men are apt to be puffed up in all these kinds that have had deliverances far less strange than was this of Hezekiah 3. Come we now to explain the Punishment and sad Effects of this great Failing Wrath was upon him and upon Iudah and Ierusalem 1. Upon his particular Person wrath was upon him There is a near link between Pride and Wrath. His heart was lifted up and presently wrath was upon him Prov. 18.12 Before destruction the heart of man is haughty It is a sure sign of the loss of our Comforts Parts Estate Children Authority when we grow proud of them It is a sin that God deeply detesteth and will severely chasten it even in his own dearest children Wrath was upon him Sentence was passed but Execution respited All was well for the present Wrath is said to be upon us as soon as Sentence is passed Men think not so but God judgeth so Wrath was upon him Doth it stay there No. 2. Upon his People It followeth and upon all Iudah and Ierusalem The whole Land smarts for the Sins of Magistrates delirant Reges Kings offend Hezekiahs heart was lifted up Plectuntur Achivi the People are punished Iudah and Ierusalem are obnoxious to the stroke of Gods Vengeance But how can this stand with the Lords Justice What hath these sheep done As David said in a like case 2 Sam. 24.17 I Answer They had done enough to ruin them long since Hezekiah's Sin was not the main cause but one great occasion of hastning the Judgement Sometimes God takes occasion to punish Magistrates for the Peoples Sin Prov. 28.2 For the transgression of a land many are the princes thereof The Government is often altered and they are tossed from hand to hand as a just Punishment At other times the People are punished for the Magistrates Sins Zach. 10.3 Mine anger was kindled against the shepherds and I punished the goats A great Oak cannot fall but all the little shrubs about it suffer loss On the other side when the burning beginneth at a Cottage it may increase till it come to the Palace If the dispensation seem harsh remember that God would involve us in one anothers Judgments to make us more careful of one anothers Duties That when Magistrates transgress the People may mourne and with that Modesty which will
their trust in thee rejoyce let them ever shout for joy because thou defendest them Let them also that love thy Name be joyful in thee These common Favours and Benefits manifest Gods respect to us and should be as a step to the Lords People to lead them up to rejoyce in God This was Gods quarrel with his People Deut. 28.47 48. Because thou servest not the Lord thy God with joyfulness and with gladness of heart for the abundance of all things therefore shalt thou serve thine enemies which the Lord shall send against thee in hunger and thirst and nakedness and in want of all things and he shall put a yoke of iron upon thy neck until he hath destroyed thee Whatever we have we should look upon it as a token of Gods Love to us and so rejoyce in them not as satisfied with these worldly things but as they direct us to God Carnal Men rejoyce in the Creature but in a carnal and sensual manner their joy neither ariseth from God nor endeth in God they neither look to God as their Author nor make him their end and it is a naughty Heart that can rejoyce in any thing without God and apart from God II. How this must be constant and perpetual Rejoyce evermore 1. In all Estates and Conditions this joy must not be infringed Gods Children have or may have cause of rejoycing in God whatever their outward Condition be and therefore they should make Conscience of it whether their Affairs be adverse or prosperous 1. A State of Worldly Sorrow and Affliction is reconcilable and agreeable enough or consistent with our rejoycing in the Lord. The Scriptures abound in the proof of this 2 Cor. 6.10 As sorrowful yet alwaies rejoycing 1 Pet. 1.6 Wherein ye greatly rejoyce though now for a season if need be ye are in heaviness through manifold temptations 2 Cor. 7.4 I am filled with comfort and am exceeding joyful in all our tribulations So David Psalm 94.19 In the multitude of my thoughts within me thy comforts delight my soul. Paul and Silas sung in the Dungeon at Midnight Acts 16.25 At midnight Paul and Silas prayed and saâ—g praises unto God Tribulation disturbeth not the Harmony of a wellcomposed mind the reason is because there is more matter of delight in God than can be taken from him in the Creature Iohn 16.22 Your heart shall rejoyce and your joy no man taketh from you Whatever falleth out Gods All-sufficiency and Heavens Happiness are everlasting grounds of rejoycing 1. Gods All-sufficiency Hab. 3.18 Yet I will rejoyce in the Lord I will joy in the God of my salvation Your Right and Interest in God is not made void by the blasting of the Creature So 2. Hopes of Glory remain unshaken Matth 5.12 Rejoyce and be exceeding glad for great is your reward in heaven Though the World be bent against us with all manner of spight and hatred yet there is more cause of Joy than Sorrow There cannot be more evil in our Sufferings than there is good in God and happiness in Heaven 2. A State of Sorrow and Affliction is not only consistent with this Holy rejoycing but doth much promote it Partly as Afflictions conduce to refine and purge the Soul from the Dregs of Sense and make it capable of the Comforts of the Spirit Iude 19. Sensual having not the spirit Till our taste be clarified from the foeculency and dreggs of Sense we cannot rellish Spiritual Comforts nor know their worth and value Whilest we flow in Worldly Comforts the Carnal gust and taste is too strong upon us and so we have mean thoughts of Gods Consolations They do best rellish with the afflicted as Cordials are for the fainting not for those whose Stomacks are full of phlegm and filth Partly as they occasion greater Experiences of God 2 Cor. 12.10 Therefore I take pleasure in infirmities in reproaches in necessities in persecutions in distresses for Christs sake for when I am weak then am I strong So Rom. 5.3 4 5. And not only so but we glory in tribulations also knowing that tribulation worketh patience and patience experience and experience hope And hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us Partly as they are sanctified and increase Grace and an increase of Grace will bring with it an increase of Comfort Heb. 12.11 Now no chastning for the present seemeth to be joyous but grievous Nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby Now from all these Considerations though Afflictions may a little damp it yet they do not extinguish it 2. We must rejoyce evermore because it is not a Duty to be done now and then or which doth only belong to some eminent Christians that are assured of Gods Love but from our first acquaintance with Christ till the last period of our Lives it is of use to us and some act of Joy our first entrance into Christianity 1. Some act of joy our first entrance into Christianity is begun with 1. Before our Interest is well settled and cleared There are general grounds of rejoycing which oblige all as that there is a good God and poor drooping Spirits should apply themselves to him who hath Comforts for his Mourners Isa. 57.15 For thus saith the high and lofty one that inhabiteth eternity whose Name is Holy I dwell in the High and Holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones That there is a merciful and able Saviour a Gospel or New Covenant that bringeth glad tydings to Sinners Luke 2.10 11. Fear not for behold I bring you glad tydings of great joy which shall be to all people For unto you is born this day in the city of David a Saviour which is Christ the Lord. The World being faln under Gods Wrath and deserved Condemnation it is matter of joy that God hath found a Ransom and that he offereth Pardon and Life to those who will seek it and accept it upon his Blessed Termes It is matter of joy before we have interest in these things A possible conditional Reconciliation with God that dreadful Controversie taken up Heaven and Earth kissing each other that Life and Immortality is brought to Light and such a Blessedness discovered as satiateth the Mind of Man without which Man would have been but as Leviathan in a little Pool In short the Gospel shewing a sure way of Reconciliation with God and the Everlasting Fruition of him in Glory the very offers of it stir up a joy in us And wherever the Gospel cometh it hath at his first coming upon these accounts been entertained with joy As when Philip preached the Gospel in Samaria Acts 8.8 There was great joy in that city not only joy but great joy So it is said of the Goaler that
Persons were swept away at once The next news of Sin is in the instance of Sodom and there Sin was of such an evil influence that it made God to rain Hell out of Heaven as one expresses it Gehennam misit e coelo Gen. 19.24 Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of Heaven Dominus a Domino the Lord Christ from the Lord Jehovah Jesus Christ himself will become the Executioner upon such a Wicked People Go from Sodom to Sion and further trace the Story of Sin Who can read the Lamentations without lamentation or run over the story of Ierusalems sorrows with dry Eyes There was not such a People under Heaven both for Mercies and Judgments the dearly beloved of his Soul given up to a sad ruine Lam. 3.39 Wherefore doth a living man complain a man for the punishment of his Sins What is the reason of all this but Sin Will you go further and see the Effects of Sin upon the Son of God himself who was the Son of his Love the man Gods fellow as he is called Zech. 13.7 his Associate they solaced themselves mutually in each other Prov. 8.30 There was I by him as one brought up with him I was dayly his delight rejoycing alwaies before him See what Sin did to him that was but imputed to him Look into the Garden see him in his Agonies go to Golgotha see Christ hanging on the Cross if you would know Sin Gold and Silver would not ransom us nothing would serve but the Blood of Christ Oh come and wonder The boundless Sea of the God-head was stopped by the bank of Sin For a Candle to be put out is no such matter but for the Sun to be quenched and darkned this is dreadful So for a poor Creature to be forsaken is nothing but when the Son of God shall complain that he cannot actually enjoy the Comfort of the God-head when the Sun of Righteousness shall complain of an Eclipse and of a suspension of Consolation this is dreadful Though the Humane Nature recoyled out of a just abhorrency of the Sufferings he was to endure and he came to his Father Matth. 26.39 Oh my Father if it be possible let this cup pass from me And again ver 42. and again ver 44 saying the same words yet Divine Justice would not bate him one farthing what then would have become of us if Jesus Christ had not catched the blow Then survey common Experience If all the Charnels in the World were emptied upon one heap and all the Bones of all that ever dyed were laid together you might say all these were slain by Sin Whenever you see Sin you may entertain it as Elisha did Hazael Thou art the Murderer All Diseases Pestilences Wars Famines Tumults Earthquakes these are but the births of Sin it hath laid Houses desolate wasted Kingdoms destroyed Cities Sin may say Zephan 3.6.7 I have cut off the nations their Towers are desolate I have made their streets wast that none passeth by their Cities are destroyed so that there is no man there is none inhabitant I said surely thou wilt fear me that which we â—eel we may fear But we may come nearer home Do but consider the Effects of it within your selves in the Terrors of Conscience What a sorry Creature is Man when God arms his own thoughts against him and sets home one Sin upon his Conscience He longs for Death rather than Life Heman who was a Child of God complains Psal. 88.16 17 Thy fierce wrath goeth over me thy terrors have cut me off They came round about me dayly like water they compassed me about together What a sad thing is this that a Man should be Magor Missabib fear round about that his own Thoughts should be his Hell and wherever he goes he carries his Hell with him when he lies down in his Bed Hell lyes down with him when he walks out into the Field or Garden Hell walks with him when he goes about his Business Hell goes with him Sin is its own Executioner however it smiles in the first address yet afterwards it scourgeth the Soul with horror and despair Consider the horrors in Death There is a Natural abhorrency from Death as an Evil to our Life and Being but that which increaseth Horrour is Sin 1 Cor. 15.56 The sting of death is sin Oh what agonies will it raise in our Souls when we come to dye if we dye in our Sins Though we were immortal yet Sin is so great an Evil that it were not to be committed but when we are to dye and give an account how doth it fill the Soul with horror and diffidence and shame and anger Some wicked Men indeed dye stupid and careless at least doubtful and some may be fool-hardy like a Man that fetcheth a leap in the dark over a bottomless gulph he doth not know where his feet may light A Wicked Man is like a Tree that grows on the Bank of a River he is on the Borders of Hell and when he dyes he falls into it When they come to dye Sin will be accusing Conscience witnessing the Law condemning Satan insulting Heaven will be shut up against them and Hell inlarging her mouth Oh how will the Body curse the Soul for an ill guide and the Soul curse the Body as a wicked Instrument It is a sad parting when these two loving Friends Body and Soul part with Curses and can never expect to meet again but in Torment A Godly Man when he dyes takes a fair leave of his Body and saies farewel flesh He goes down to the Grave with the Covenant of Grace in his hand my flesh shall rest in Hope but a wicked Man dreadeth it that ever his Body and Soul must be united again they part with an expectation never to meet but in flames But all this is nothing to the Everlasting Estate that follows after it consider either the Loss or the Pain both will represent the Evil of Sin Consider the loss by sinning thou losest God and Heaven and Glory for a trifle for a little dreggy pleasure thou thrustest away Eternal Joyes thou dost as it were say I care not for Heaven so I may have carnal satisfaction as of Esau it is said Gen. 25.34 Thus Esau despised his birth-right it is not worth a Mess of Pottage With what sad Reflections wilt thou declaim against Sin when thou shalt see the Holy ones of God stand at the right hand of Christ and thou art halled to thy own place How will thy Heart turn upon thee for thy own folly then As one dreamt that his heart was boyling for his Sins in a Kettle of Scalding Lead and it cryed out to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is I that have been the cause of this Were it not for Sin I might have had a place in Abrahams Bosom but now I am going to Everlasting Torment then you will know what Sin is
that may be hence deduced For certainly it was a special act of Gods meer Love Deut. 23.4 5. They hired against thee Balaam the Son of Beor to curse thee nevertheless the Lord thy God would not hearken to Balaam but the Lord thy God turned the Curse into a Blessing unto thee because the Lord thy God loved thee So Josh. 24.9 10. And Balak the Son of Zippor King of Moab arose and Warred against Israel and sent and called Balaam the Son of Beor to curse you But I would not hearken to Balaam therefore he blessed you still So I delivered you out of his hand 1. That wicked men cannot hurt the Godly but when God permitteth Gen. 31.7 Your father hath deceived me and changed my Wages ten times but God suffered him not to hurt me So Laban saith vers 29. It is in the Power of my hand to do you hurt but the God of your Fathers spake unto me yester-night saying Take thou heed that thou speak not to Jacob either good or bad God hath the power of Blessing and Cursing in his own hand however men are disposed The King sought by all means possible and deviseable to bring Gods Curse upon them but God changed it into a glorious Blessing Mens hearts are not in their own hands and if they find their hearts success is not at their command God disappointed the plots and practice of Balak and Balaam Balaam returned as he came and could not Curse Israel but denounced woes against their Enemies 2. That God can protect us against the fraud as well as the violence of Enemies The Devil assaults us with Wiles and Darts Eph. 6.11 16. so do his Instruments assault us they vex us with their Wiles and pursue us with their open Hostility and Persecution but we may trust God with our safety A remedy may possibly be prepared against violence when no Man by his own foresight can find out all the Snares laid for him But this is the comfort of God's people that nothing is hidden from God he is wise and he is watchful wise to foresee the draught of his own providence Psal. 37.12 13. The wicked plotteth against the just and gnasheth upon him with his Teeth The Lord shall laugh at him for he seeth that the day is coming And as God is wise so he is watchful Psal. 121.4 He that keepeth Israel shall neither slumber nor sleep God is privy to their most secret designs 3. That God's providence is especially interested when the design is to corrupt Religion Balaam was right in pronouncing Blessings on the Children of Israel whilst they kept true to their Religion but his advice was to feast and entertain Israel kindly to induce them to forsake their God and then the Lord interposed and defeated this malicious purpose Many times God doth that for the sake of Religion which a people that profess Religion deserve not Isa. 4.5 And the Lord will create upon every dwelling place of mount Sion and upon her assemblies a Cloud and Smoak by day and the shining of a Flaming fire by night for upon all the glory shall be a defence Particular persons fell by those Wars but Religion was secured and kept safe 4. That God can make our very Enemies befriend us Thus he over-ruled the Heart of Balaam to bless Israel and curse their Enemies Prov. 16.7 When a Mans ways please the Lord he maketh even his Enemies to be at peace with him It is a Proverb not a Promise and must be interpreted that God can if he will and oftentimes doth it for the most part for proverbs are taken from what is usual and common Thus he made the keeper of the Prison kind to Ioseph Gen. 39.21 The Lord was with Joseph and shewed him Mercy and gave him favour in the sight of the Keeper of the Prison And Laban was smoothed by the way when he pursued after Iacob Gen. 31.29 The God of your Fathers appeared unto me yesternight saying Take heed that thou speak not to Jacob either good or bad And Esau was kind to him when Iacob feared him Gen. 33.4 he ran to meet him and embraced him and fell upon his neck and kissed him But above all take the instance of the text Balaam came contrary to Gods warning having an eager desire after the reward his Hostile Mind continued still yet he blesseth instead of Cursing by the over-ruling power of God God hath several ways to accomplish this either by bridling their rage or putting convictions on their Consciences or changing their Hearts or determining their Interests It cannot be imagined but that the Creator is able to rule his Creature one way or other therefore we should cease from Man who is not sovereign Master of his own affections When all is thoroughly considered God will be found to be the most desireable friend and dreadful Adversary 5. That we cannot lye open to the plots and snares of those that hate us till we have provoked our shadow and defence to depart from us For till there was an Apostacy from the truth and the right ways of God Balaam withall his Wiles could have no advantage against Israel Balaams Counsel did more hurt than his Curse When we once contemn Gods Law and turn to the Wicked we forfeit our protection both against open violence and secret machinations Many things are contrived against us in the dark that we know not and see not but God watcheth for us Isa. 8.10 Take counsel together and it shall come to nought speak the word and it shall not stand for God is with us Keep God with you and you are safe All the plots of the Enemies were to separate between Them and God do not gratify them herein 6. Observe God's just Judgments on violent and fraudulent Enemies Balak and Balaam designed a mischief against Israel but it fell upon their own pates Balak lost a considerable part of his Territories which was allotted as a portion to the Tribe of Reuben Balaam was slain by the Sword And thus it usually falls out in the course of Gods Providence Psal. 7.15 16. He made a Pit and digged it and is fallen into the Ditch which he made His mischief shall return upon his own head and his violent dealing shall come down upon his own pate They are taken in the Pit they digged for others their treacherous designs and attempts return upon themselves to their own destruction as Iron when it is over-heated in the Fire burneth their Fingers which hold it or like an Arrow Shot up against Heaven it cometh down most piercingly upon their own heads they are taken in their own Pit poisoned in their own cup so that in the issue it appeareth they laid a snare for themselves all is converted to their own ruine 7. That God's Mercy is not wholly made void to his people notwithstanding their many sins and failings He spareth some though he punisheth others and remembreth his Covenant when our sins deserve it
saving of his house by which he condemned the World But you justifie the World as Israel is said to justifie Sodom Ezek. 16.51 Neither hath Samaria committed half of thy Sins but thou hast multiplied thine abominations more than they and hast justified thy sisters in all thine abominations which thou hast done You differ more in your Pretences than in your Conversations whilst you are weak and not thoroughly moulded and commanded by Religion If you are overcome by Sensuality Pride Worldliness Envy and Malice wherein do you differ from the ungodly World but only in the Name and some little Grace which is buried under an heap of Sin 7. Your Hearts will never serve you to do any excellent things for God but you will betray his Honour upon all occasions by your Weaknesses and Infirmities either by foolish Opinions vain Desires carnal Projects or turbulent Practices These are only mastered by growth in Grace and God hath most Honour from the strong and fruitful Christian Iohn 15.8 Herein is my Father glorified that ye bear much fruit Produce the genuine Fruits of Godliness and produce them in Plenty and you will mightily honour God in the World A Man acts most zealously and self-denyingly when the Love of God beareth Rule in his Heart 2 Cor. 5.13 14. For whether we be besides our selves it is for God or whether we be sober it is for your sakes for the love of Christ constraineth us There is none of us but might have acted much better and wiser and carried on our Profession more to the Honour of God if we had yielded more to the Sovereign Power and Empire of Grace 5. Use. Try whether God's Grace be decayed or increased in you If according to our years and standing we are advanced in the way to Heaven if for every year of our Lives we have passed a station of the Wilderness to Canaan if with the decaying of the Natural Life there hath been a growth of the Life of God in us 2 Cor. 4.16 Though our outward man perish yet the inward man is renewed day by day Thus do God's People do go on from strength to strength 1 Thes. 4.1 Furthermore we beseech you brethren and exhort you by the Lord Iesus Christ that as ye have received of us how ye ought to walk and to please God so ye would abound more and more As you are nearer to the Grave are you a step nearer to Heaven Are we every day more careless than another or more serious What hath been our Proficiency A Man may be long at Sea yet make a short Voyage So it is with most Men they live long in the World but they make little progress Are we stronger in resisting Temptations to Sin from the Devil the World and the Flesh 1 Iohn 2.14 Ye are strong and the word of God abideth in you and ye have overcome the wicked one In bearing Afflictions and Molestations of the Flesh upon the hopes of another World Prov. 24.10 If thou faint in the day of adversity thy strength is small In promptitude and readiness of Obedience Do you serve God with that readiness of Mind that will become Love to God and Faith in his Promises Heb. 13.21 The Lord make you perfect in every good work to do his will working in you that which is well pleasing in his sight through Iesus Christ. 2. Doctrine From the term of this Motion Those that go on from strength to strength shall at length appear before God in Zion Here observe 1. The place Zion that is Heaven in this accommodative sense wherein I handle it Heb. 12.22 But ye are come unto Mount Zion the City of the living God the heavenly Ierusalem and unto an innumerable Company of Angels c. Now this is a glorious Place Ierusalem below was a beautiful City but much more Ierusalem that is above This World is a Valley of Tears wherein rueful Spectacles are presented to our Eyes woful News possess our Ears here is Sorrowing and Sinning but no such thing there all is quiet beautiful and glorious no woful Sound or sad Spectacle no dismal Rumors nor evil Tydings Sense will tell you what the outside is this spangled Roof over our Heads is but the Pavement of that Palace 2. The Company Every one They were travelling to Zion in distinct Troops but they all meet in one Assembly and Congregation So here we have but little Company by the way a straight Gate and a narrow Way and but few that find it But when all meet together there is an innumerable Company of Angels and the Spirits of just Men made perfect Heb. 12.22.23 All joyning as in one Choice to land and bless God in a Consort of Voices 3. Their Blessedness There they appear before God That is their Happiness They appear not in order to Doom but Fruition Not only before God as a Judge but as a gracious Father 1 Iohn 3.2 When he shall appear we shall be like him for we shall see him as he is 1 Cor. 13.12 For now we see through a glass darkly but then face to face now I know in part but then I shall know even also as I am known Here we know God by hear-say but see him not The fulness of our Joy is from the Vision and Sight of God All Sight of God transforming here 2 Cor. 3.18 We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory as by the spirit of the Lord but there much more Here we are like him in Holiness and there in Happiness There is in God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. something happy something good and we shall be there like him in both Use. Let this beget Patience Rom. 8.18 I reckon that the sufferings of this present time are not worthy to be compared with the Glory which shall be revealed in us Heaven will pay for all And let it also beget diligence 1 Cor. 15.58 Be ye stedfast unmovable always abounding in the work of the Lord for as much as you know that your labour is not in vain in the Lord. Be always pressing on because of the high Price of your Calling The thought of the Prize should excite us to diligence A Sermon on 1 Cor. xi 26 For as oft as ye eat this bread and drink this cup ye do shew the Lord's death till he come I Shall fall directly upon the Words without any Preface In them observe I. A Duty supposed II. The Purpose and End of it declared 1. The Duty supposed In it you may observe two things 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As often implieth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it must be often for he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as often it should be very often Seldom Communions came into the Church upon the decay of Zeal 2. Both Elements are supposed to be used As often as
his covenant Psal. 9.10 They that know thy name will put their trust in thee for thou Lord hast not forsaken them that seek thee To disappoint a Trust is accounted disingenuous among Men. No Age can give an Instance of this in God Obj. But his People complain of being forsaken Isa. 49.14 But Zion said The Lord hath forsaken me and my Lord hath forgotten me Yea Christ himself cried out My God my God why hast thou forsaken me Matth. 27.46 Ans. 1. Many times the Saints complain without a cause Sense maketh Lyes of God Psal. 31.22 I said in my haste I am cut off from before thine eyes nevertheless thou heardest the Voice of my supplications But there was no such matter Psal. 77.10 This is my infirmity The Lord may seem to a perplexed Heart to cast off a Man and to suspend the course of his wonted savour so as they may seem to be without all hope and comfort of the Promises when there 's no such matter 2. Though a Child of God may be forsaken for a while yet not forsaken for ever Isa. 54.7 8. For a small moment have I forsaken thee but with great mercies will I gather thee In a little wrath I hid my face from thee for a moment but with everlasting kindness will I have mercy on thee saith the Lord thy Redeemer There may be some short interruptions of a Christian's comfort All things here are subject to changes there will be Ebbs and Flows Nights and Days in our condition There will be Changes but it is but for a moment Mercy will not come out of season though Carnal Hopes may be spent Isa. 41.17 When the poor and needy seek water and there is none and their tongue faileth for thirst I the Lord will hear them I the God of Israel will not forsake them There are three kinds of forsaking 1. As to our outward and inward condition Outwardly God may reduce his People to great straights and yet not forsake them Every Condition is sweet where God is and he is with us in Dangers and Afflictions Isa. 43.2 When thou passest thorough the waters I will be with thee and thorough the rivers they shall not overflow thee when thou walkest thorough the fire thou shalt not be burnt neither shall the fire kindle upon thee God preserves not only from Fire and Water but in Fire and Water He may exercise his People with trouble but he will not withdraw himself from them in trouble but will stay with them and bear them company Our worldly Comforts may be gone but God stayeth behind we may be forsaken outwardly but are preserved inwardly Persecuted but not forsaken 2 Cor. 4.9 He giveth support still Psal. 138.3 In the day when I cried thou answeredst me and strengthenedst me with strength in my soul. God affords sweet Refreshings to his People 2 Cor. 1.5 For as the sufferings of Christ abound in us so our consolation also aboundeth by Christ. And gracious Visits and Experiences Rom. 5.3 4 5. And not only so but we glory in tribulation also knowing that tribulation worketh patience and patience experience and experience hope and hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy-ghost which is given unto us 2. Inward desertion is either in point of Comfort or in point of Grace Comfort may be withdrawn for the increase of Grace Rain is necessary as well as Sunshine We need many times our Thorn in the Flesh. Grace is the main thing we should desire though Comfort should not be despised We should be rather more humble and more diligent in a doubtful condition than in a settled 3. In point of Grace there is a total desertion and a partial desertion God's People may be deserted really but not utterly There is a Seed remaineth in them 1 Iohn 3.9 though they may lose much of their liveliness and alacrity in God's Service My loving kindness I will not take from them David had brutish Thoughts yet some Sustentation Psal. 73.23 Nevertheless I am continually with thee thou hast holden me by thy right hand He was kept from being utterly overcome by the temptation They have a secret Power to uphold them as long as they have any tenderness left with desires of former Enjoyments and sensibleness of their present Inconvenience The degrees of Grace may be lost when the Habit remaineth God's degrees of Presence with us should be observed as well as his degrees of Absence David bewaileth his Folly acknowledges Sustentation 4. The ends of this forsaking There are three 1. Sometimes to shew us our selves to our selves 2 Chron. 32.31 Howbeit in the business of the Ambassadors of the Princes of Babylon who sent unto him to enquire of the wonder that was done in the land God left him to try him that he might know all that was in his heart While God is present comforting quickening and guiding us we do not know what Pride and Passion lieth hidden in our Hearts God doth shew the folly of our Wisdom the weakness of our Strength and the imperfection of our Graces by his forsaking us 2. How ready he is to help in an extremity Psal. 94.18 19. When I said my foot slippeth thy mercy O Lord held me up In the multitude of my thoughts within me thy comforts delight my soul. When we are at the brink of Danger and full of Perplexities and dark Thoughts then doth Help appear 3. To quicken us to look after him and to draw us to nearer Communion with himself Hos. 5.15 I will go and return to my place till they acknowledge their offence and seek my face In their affliction they will seek me early When Afflictions press hard it puts an edge upon our Affections Surely God hath left something behind them when our Affections draw to him Dan. 9.3 All this evil is come upon us yet made we not our prayer before the Lord our God To be dead and stupid then is a bad sign that we are deserted in point of sensible Comfort and Duty too The Use is to press you 1. To believe this Promise You see how emphatitically it is proposed The Flesh that loveth its own Ease will contradict and carnal Sense will bring Arguments against it therefore lay it up the more firmly Surely God will not forsake his People such tender Bowels such agreeable Love He that made the new Creature will not forsake it Will the Damm forsake her young ones and let them perish Christians he will let all the World perish rather than his Saints perish God may hide himself but never forsake them utterly It is a rare case to see them utterly destitute as to outward things Psal. 37.25 I have been young and now am old yet have I not seen the righteous forsaken nor his seed begging bread David aged a Man of much Observation a great Student of Providence yet never saw it Ask the Beasts Fowls or Fishes Iob 12.7.8 Ask now