suffer him the far to prosper Hath God since that tiâ—â— blest you in your estate in your children in your trade c Or hath he blasâ—â— you If the latter Have you not 〈◊〉 cured this unto your selves in that ye 〈◊〉 forsaken the Lord your God when he led you by the way But it may be you cannot yet see divine vengeance thus pursuing you there is a time when poenalis nutritur impunitas God fatteth up some with the Maist of the world to the great day of slaughter though ordinarily these be such as never made any profession Judas that had been a Disciple quickly disgorged his thirty pleces you know That which I would have you principally enquire is how it hath been with your inward man as to your spiritual concerns St. John in his Epistle to his Host Gaius wisheth above all things that he might prosper and be in health even as his soul prospereth If there should be a Doeg that hath got anything by his treachery to Christ and the interest of his Gospel I would â—eg of him to consider whether his â—oul also prospereth and be in health as his outward man is You have pretended formerly to know what belongs to an inward serenity of mind to peace of conscience c. Have you at any time since your change found leisure to speak â—o your own souls and say Is it peace If you have not you have been very careless of Eternity If you have what hath it answered Have you gone to bed with as much satisfaction in your spirit after a day spent at a play or aprofane meeting as you did heretofore after a day spent in a religious meeting or at a fast Have you had no more melancholick thoughts no more sad reflections no more terrours than before Hath not the evil spirit sometimes so troubled you that you have been forced to send for a Minstrel to play it off Have not the images of those righteous servants of God whom you have been reviling whom you have been accusers of and instruments to hale into prisons ruine and as much as in you lay to make an end of sometimes appeared to you in your dreams and disquieted you in your sleep Have you not heard though not a voice from heaven God will not so much honour you who have so much spit in his face yet a voice from your own conscience Soul soul why persecutest thou Christ What evil hast thou formerly seen in that way wherein thy self did walk worthy of this death or these barbarous bonds Do you see what servants what home-born slaves you have made your selves How the children of Noph and Tahapanes have broken your head O return into the right wayes of the Lord return to your first Husband speak sincerely Was it not then every way better with you than now 6. Consider seriously with yourselves if a day of trouble should come as certainly thou art not the only person exempted from the incurnt ances and accidents to which mortality is exposed and subjected would any of those things or persons help you to which you are turned and whom you have gratified in your departing from the right ways of God The Professor not abiding in Christ usually makes choice 1. Of New Principles 2. New Practices in his conversation 3. New Friends and a New Society 1. New Principles he must have a seared conscience that upon strict Principles can build a loose practice and retain the truths of God in unrighteousness Therefore the Backslider hath ordinarily an Almanack faith calculated for the Meridian of his present practice For example it was the old faith of Professors that all men and Women are by nature children of wrath Ephes 2.3 That they remain in this state of wrath till by the hearing of the word the holy Spirit working with it faith be wrought in them and they be brought to Receive the Lord Jesus Christ and to believe in him John 3.18.36 Till they be regenerated and born again by the Spirit of God John 3.3 5. that is till old things be passed away and all things become nâ—w with them for he that is in Christ is a new creature That true faith where ever it is purifieth the heart worketh by love to God to his people in a strict universal obedience to all the commandments of God As to which they must have a presence to will though they may in many things want stength to perform That who so thus believeth and is thus regenerated is justified by the imputed righteousness of the Lord Jesus Christ alone and being justified sinneth not wilfully and presumptuously or doth not lye and abide in sin but though he sometimes falleth by sin yet he by and by purifieth himself and riseth again by repentance And it is the business of his life in all things to make the word of God a light to his feet and a lanthorn to his paths Thou hast possibly collected another system of practical principles That every one who is baptized is justified and regenerated That to believe is nothing else but to be perswaded of the truth of the Scriptures That indeed a man may fall away from his justified estate in Baptism by actual sins but a slighty acknowledgement of his sins in a formal confession or when he comes to dye will make up all again And if a man lives in Obedience to what he calls the Church making the dictates of men the rule of his practice without any particular enquiry whether they be according to the Scriptures or no he shall not need fear salvation I confess this sheweth an easie way to Heaven if it were as sure But suppose a day of trouble now to thy soul suppose now thy conscience awakened either whiles thou art in thy full career in thy prosperity or when thou comest to dye and some such Texts as these fall into thy thoughts at that day John 3.18 He that believeth on the Son hath everlasting life and be that believeth not is condemned already because he hath not believed on the Name of the only begotten Son of God Rom. 8.1 There is no condemnation to them that are in Christ whâ— walk not after the flesh but after the Spirit v. 5. They that are after the flesh 〈◊〉 mind the things of the flesh they that 〈◊〉 after the Spirit do mind the things of the Spirit ver 6. To be carnally minded iâ— death ver 8. They that are in the flesh cannot please God ver 13. If you live after the flesh you shall dye Neither â—â—cumcision availeth any thing â—â—uncircumcision but a new creature Suppose these or other such like Scriptures should stick fast to thy thoughts in an evil day what should relieve thee Will it relieve thee when thoâ— comest to dye to remember thoâ— wer 't baptized in thy infancy Will noâ— thy thoughts reflect There are thousands that were baptized will be damoned Simon Magus was baptized yeâ—â— the gall of bitterness and in the bands of
amongst others I say it is possible that the appetite of a good Christian may abate or seem to abate as to his proper spiritual food but a soul that truly lives the spiritual life cannot long want an appetite any more than a body can long live without appetite to meat Thirdly It is very possible that a jeaâ—â—s Christian may mis-judge himself as to his spiritual thirst 3. Concl. and this 1. Either â—â—dging he hath none when he either hath not so much as he desireth or not so much as he hath formerly had or not so much to one Divine Institution as to another 1. When he hath not so much as he desireth The truly gracious soul is exceeding covetous as soon may the â—â—ave or the barren womb or any of those things Solomon mentions as insatiable be satisfied as the gracious soul â—â—y I have enough of any gracious disposition now this a great error to conclude a total want of the thing from a partial want only relating to a degree Besides a gracious soul is naturally exceeding jealous and suspicious jealous of Christs love to it suspicious of its own love to Christ and this indeed makes it take advantage to mis-judge it self from the want of a desired degree of grace 2. Secondly When it doth not find such a vehement thirst as it hath formerly had either in the beginning of its Conversion or it may be at some particular times since though a gracious soul never wants an appetite to the institutions of Christ yet there are times when its appetite is greater and thirst stronger and more vehement as First 1. In the beginning of its Conversion When the soul hath received the first powerful impressions of the word upon its conscience and is first raised to a lively hope in the promise Oh how sweet then is every opportunity of hearing prayer c. It is the observation of Divines that in this time affections are alwayes strongest passion for God alwayes highest the reason iâ— because the souls taste is then most imperfect its sense of mercy quickest The Woman loves her Husband as well afterward as upon her first marriage but not so passionately afterwards as at first 2. After some restraint from those enjoyments whether from natural or moral causes God in the Prophecy of Amos threatens a famine of hearing the word of the Lord. Then saith he they shall run from City to City to seek one who shall speak to them in the name of the Lord. 3. In the beginning of some spiritual desertion Cant. 3.2 at this time the Spouse rose and went about the City in the streets and in the broad wayes seeking him whom her soul loved I say in the beginning for many times in the process of a desertion temptations arise upon the soul from the discouragements which it meets with in performance of spiritual duties Now it is an erroneous judgement to determine that we have no spiritual hunger and thirst because we have it not in so great a degree 3. Thirdly A soul may be afraid oâ— at least not so fond of an Ordinance after discouragements met with in it and yet may have a true thirst to it A man eats and is continually sick after hâ—â— meat it will make him not to be so fond of his meat yet he may have mind enough to it he sits down with a kind of fear to his meat yet he hath an appetite to it 4. Fourthly A temptation may prevail upon a soul That he shall dishâ—â—nour God or encrease his own damnation by waiting upon God in such or such an Ordinance this makes him he dare not do it yet his appetite to it may be good enough It is very possible 4. Concl. that a Christian may have a more singular special appetite to one Ordinance than another There is no reason for this in the Ordinance All Ordinances have the same stamp of Divine Institution upon them an attendance upon them all falling under the same Authority of Divine Precept all of them being under a like Ordination for the beginnings or perfectings of grace yet there is a reason for this in our self-love which enclineth every one most to desire and delight in those institutions in which he hath â—et with more sensible manifestations 〈◊〉 the presence power and goodness of â—od hence you shall find some Chriâ—â—â—rs more delighted in prayer others â—â—re in hearing the word Though 〈◊〉 fault of this be the corruption of â—r hearts yet it is no more than is the ordinary weakness and infirmity of the 〈◊〉 precious souls and therefore a Christian finding this hath no reason â—o mis-judge himself as totally wanting â—is spiritual appetite The want of appetite to any institution 〈◊〉 Christ 5. Concl. is what no gracious soul ought â—â—llow himself in I told you before â—t they all have the Image and Superâ—â—â—ption of the Lord Jesus Christ upon 〈◊〉 They all fall under an equal â—â—â—ority of Divine Precept Then 〈◊〉 saith holy David shall I not be ashaâ—ed when I shall have respect to all thy â—â—mmandments They are all as I â—â—d before under an ordination for our 〈◊〉 advantage and are the proper â—â—d of Christians and there can be no reason assigned for a partial respect to any institution of Christs but some selfishness in us If therefore this be thy temper Christian that thou an enamoured and exceeding fond upon one Ordinance of another not so Look upon it as thy infirmity not condemning thy self for it as one not at aâ— thirsting after God in his institutions but as what thou oughtest not to allow thy self in but to groan under to search the cause of it and not to leave thy soul until thou hast brought it in to a more even temper Lastly 6. Concl. As a total want of this spiritual thirst after Divine Institutions unquestionably speaketh a dead soul one that hath nothing of the life of grace but is dead in trespasses and sins still anâ— never tasted how good the Lord iâ— so a faint decaying appetite to them argue a declining and a decaying soul Let 〈◊〉 be upon what principle it will whether of loosness not being able to beâ—â— the strict yoke of Christ and to keeâ— thy self so close to duties Or froâ— a dream of a state of perfection anâ— a life of God above Ordinances The reason is plainly here There is no such thing as absolute perfection here Ordinances are the souls food and while a soul lives on this side of Heaven it cannot better live without them than the natural body can live without water Observe I pray you 1. Spiritual life lyes in spiritual â—nion with Christ All life consists in â—nion the natural life in the union betwixt the soul and body Eternal life 〈◊〉 nothing else but an union with God in glory so spiritual life is nothing but the souls spiritual union with Christ 2. All Vnion is preserved by communion iâ— mutual communication the natural union
disowning or denying any of them 2. We are called to for a conversation close to the revealed will of God and conformable to that of Christ and to take heed of any loosness or remisness in the practice of holiness whether referring to our more religious homage to God in acts of Worship or to our more ordinary conversation in our behaviour towards men This is that abiding in Christ which I say is a duty of so high a concernment to Christians and that especially in evil times I shall First Evince it of general concernment to Christians Secondly I shall shew the special conconcernment of it in evil times First I say it is of general concernment to profession in all times This will appear to us if we consider it as an End as a Means or as a Condition or as an Evidence 1. As an End I mean as a duty of it self falling under a multitude of Divine Precepts Obedience to God in the great business of our lives In these two words Believe and Obey is summed up the whole duty of man Obedience is our duty to God as our Soveraign Lord should not the Servant obey his Master As the fountain of our Life and Motion and Preservation Should not the Child obey his Father though he be but in the hand of God a Second Cause of Being and Life and maintenance to him Obedience unto Christ is yet our further duty upon the account of redemption and manumission as he who hath bought us and that by no mean price out of the hand of our greatest Enemy and hath brought us into the glorious Liberty of the Sons of God It is he that hath said to us Abide in me and again v. 10. Abide in my love I might multiply many Texts speaking though not in those words yet to that sense all those precepts that oblige to perseverance to a further progress and continuance in the wayes of God or that caution us against final or gradual Apostacy speak all to the same sense So as if it be any thing the concernment o◠Christians to fulfill the Will of their Lord who hath purchased them unto his service with his blood It is their concernment to abide in Christ 2. But Secondly Let us consider it as a means Many things which are not i◠themselves desirable are yet valuable with reference to their end Finis da◠amabilitatem mediis this is desirable a◠an end and as a means also I will open this in a few particulars 1. It is a necessary means in order to the Christians bringing forth fruit If he abides in Christ he shall bring forth fruit if he abideth not in him he shall not bring forth fruit You have both these Propositions from the mouth of him that could not lye and both brought us an argument to inforce this duty John 15.4 5. Abide in me and I in you as the branch cannot bring forth fruit except it abide in the Vine so no more can you except you abide in me V. 6. He that abideth in me and I in him the same brings forth much fruit It is highly the concernment of Christians to bring forth fruit the fruits of the Spirit the fruit of righteousness unto life It is necessary in order to the glory of God Herein saith our Saviour is my Father glorified if you bring forth much fruit It is necessary in order to their own salvation But without their abiding in Christ they cannot bring forth much fruit nay they can bring forth no fruit you have this in the words of our Saviour John 15.5 Without me you can do nothing Nothing spiritually and formally good nothing that will bring God any glory or do us any good It is 〈◊〉 very emphatical Text he doth not say◠Without me you cannot do any great thing 〈◊〉 but without me you can do nothing Not without me you can do little but without me you can do nothing Yea and in the Greek are two Negatives which in their Idiome make a more vehement negation◠as much as if he said you cannot you cannot do any thing But if we had not so direct a Scripture reason standing upon a Scripture foundation would conclude it 1. It is a Principle in Natural Philosophy Operari sequitur esse and evident to every Vulgar eye that where there i◠no life there can be no motion or operation proper to that life All life lyes in some union Natural life in the union betwixt the soul and body spiritual life in the union betwixt the soul and Christ So as till there be such an union there can be no spiritual operation nor can it be any longer than that union holdeth 2. Nay further Operation depends not only upon union but upon communion Suppose a man to be alive the union betwixt the soul and body not dissolved if any thing hinders the souls communion with any part as in the dead palfie c. it moves it acts nothing So it is with the soul suppose the union with Christ not dissolved that once made cannot be dissolved yet if there be not a communion if the soul receives not from Christ it brings forth no fruit Yea and according to the degree that it receiveth influence from him so will its fruit be 3. Again it appeareth by the similitude used by our Saviour John 15.4 Saith he I am the Vine you are the branches Cut off the branch from the Vine it brings forth no fruit nay let it abide in the Vine if any thing hinder it that it receiveth no influence from it it brings forth no fruit let it receive but a little influence it keeps alive but it brings forth but little fruit let it on the other side receive much influence from the Vine then it brings forth much fruit It is the high concernment of the soul to bring forth fruit and to bring forth much fruit Hereby God hath a great deal of glory and the glorifying of God is the great end of our lives hereby a Christian hath much comfort and Peace and satisfaction in his own soul The fruit of righteousness is peace and assurance for ever and the End of it will be much glory he that brings forth much fruit shall sit upon a Throne This is my first Demonstration from the duty considered as a means Secondly Saith our Saviour John 15.6 If a man abide not in me he i◠cast forth as a branch and is withered and men gather them and cast them into the fire and are burned All in a parable but the sense is easie Abiding in Christ is the means and only means for 〈◊〉 Professor to keep up his beauty and glory and vigour and to keep him out of He fire This is the sense in short of this Parabolical expression A branch separated from the Vine is cast aside as an useless thing not suffered to lye near th◠Vine being thus separated and cast out it withereth wanting the sap and juice of the Vine by vertue of
this score the reason is because every oâ—â— ought to live by his own faith And Goâ— expecteth that when we are arrived to years of discretion that we can use 〈◊〉 own reason we should Prove all things and hold fast that which is good Yet theâ— world accounts this a reproach to 〈◊〉 man 2. There is another blind Religion which men may be engaged in from Tradition and the course of the Church wherein they have lived The only account they can give why they thus or thus worship God is because this hath been the course of their Country the custom of that Church in which they have been educated God expecteth of us that we should especially in the great matters of our souls not take up any thing upon trust But it being certain that God hath left an infallible rule in his Word and given unto man a reason and judgment he expecteth men should exercise it and live as I said before by their own faith For a blind Papist therefore that hath been muffled in his Religion and taught to believe and do as that which a pack of men calling themselves the Church hath taught him having his own understanding awakened and his reason manumised to use it and judging that hitherto he hath worshipped God ignorantly and contrary to what the rule directeth to turn his feet into the way of Gods testimonies is no real reproach Thirdly Suppose a Christian hath undertaken a way and practice of Religion upon enquiry into the will of God conscientiously believing and walking according to his own judgment upon the will of God revealed in Scriptures The judgment of man growing by degrees to perfection and not being infallible it is not impossible but in some things he may alter his judgment and practice upon the further illumination of his mind and information of his judgment and it may be no just cause of reproach to him But then his alteration must be apparently for the better that is for such 〈◊〉 course as is apparently more conformable to the Scripture and the holy will of God revealed in them and consequently is more pureâ— strict and holy And if it be so amongst the men of the world whâ— will not understand this it will be reproach to him But where a maâ— changeth for what is apparently a loosâ— way of serving God and which brinâ— God less glory and gives a greaâ— liberty to the flesh this is a reproacâ— not to be wiped off But the good 〈◊〉 bad word of the world is not highâ— considerable indeed only to thâ—â— who make a defection to it To hâ—â—â— a praise in the Churches of Christ is whâ— is most truly valuable How little 〈◊〉 this can those expect who have â—â—proached the Gospel and the holy aâ—â— right ways of God Such men become the shame and grief of all thoâ— who were formerly their companioâ— in the things of God But alass what is the dishonour 〈◊〉 this life to the shame they will meâ— with at the great and terrible daâ— when as I shewed you before the Soâ—â— of God coming to judge the quick 〈◊〉 the dead with his glorious Angels shâ—â— be ashamed of them Oh the dishonour of that day How shall all Apostates with those mentioned Rev. 6. at that day cry to the mountains to fall upon them and to the rocks to cover them that they may not see the face of that Christ whom they deserted in the hour of temptation whose ways and ordinances they forsook because of the reproach and threats of men But this is not all That day will not only be a day of shame but also of wrath yea of great wrath And certainly there 's none will have a greater share in the dreadful wrath of that day than those who have forsaken the right ways of the Lord. Degrees of wrath will be dispenced according to degrees of sinning Now there are none who have to an higher degree dishonoured God and made his name to be ill spoken of than such as have apostatized from the ways of God But this I have before hinted I shall therefore adde no more to the confirmation of this point I now come to the application of it and that I shall bring under one general Head of Exhortation which I shall divide into two more general branches 1. Theâ— first respecting Such as yet keep their station in the ways of God to confirm them and engage them not to stir their ground 2. The second respecting such as have made a defection if possible to engage them to return In the first place give me leave to speak to you Exhort 1. Br. my Brethren who yeâ— are in the ways of God what you were to you let me repeat my Text Anâ— now little children abide in him It is reported concerning the blessed Apostle who was the Author of this Epistle that abiding at Ephesus when he was very old so as he could not go to the place where his Disciples met to worship God but as he was carried noâ— was able to speak much he was wont at their several meetings one after another to say nothing but this Hieron in 6 cap. ep ad Gal. Little children love one another His Disciples at last tell him of it and wondred that they never heard more from him than one sentence and that so often repeated He answers them It is the precept of the Lord and if that alone be done it susficeth If my beloved friends it were my case and I could speak but seven words unto you in this evil time these should be the words And now little children abide in Christ If you should ask me why I so often inculcated those words I would make you the same answer It is the precept of our Lord and if this be done it is enough I would not say unto yoâ— Abide in me or in my words nor Abide in the words which the faithful servants of Christ have formerly taught you This may be your duty but not because they taught it you they were fallible men Search the Scriptures Abide in Christ God forbid any Minister of Christ should require more of you I would not say to you Abide in any principle you have learned nor in my practice you have walked in This may be your duty but not unless those principles and practices have been what our great Lord and Master hath required of you Abide in Christ Hoc solum sufficit this alone is enough But that you may understand the full scope of the Exhortation I shall open it in three things and so divide this Exhortation into three branches 1. 1. Br. Abide in the faith of Christ I mean the fixed perswasion of the truth of Gospel propositions Truths which Christ in his Gospel hath revealed to you 2. 2. Br. Abide in your faith in Christ where I shall not take faith strictly for adherence but as comprehending that and hope and patience 3. 3. Br. Abide in your obedience
the stones which they give them instead of bread the Scorpions they feed them with instead of fish speak it plain enough But this is not enough to a godly Minister My little children saith the Apostle with whom I travel in birth till Christ be formed in you Paul laboured to present his people a pure and châ— Virgin to Christ and saith that he come wish himself accursed and separated frâ—â— Christ for his Brethrens sake The godly Minister is touched with a zeal â— the glory of God with a true â—â— for the people of God committed to lâ— charge and desires they might be approved though himself should be aâ—probate he blusheth and is ashand for the hardness of heart the Stâ— borness Rebellion and Apostacy of his people How saith he shall I loâ— God in the face another day as to the soul He hath an ambition in the grâ— day to speak after his Lord and Mester Of all those whom thou hast give me I have lost none Now brethâ— If you love them that love you saith our Saviour what reward have you How inexcusable will you be if you love not them who love you But if you have any love for the Ministers Christ who have spent themselves the service of your souls If any kindness for us if you would be our â— and crown and glory not our trouble and grief and shame in the great dâ— when our Lord shall appear Abide in him Now abide in him that you may have a Crown for your own heads and help a Crown on to our heads that when Christ shall appear you may have confidence and not be ashamed to look the Captain of our salvation in the face as all renegadoes will and that we may have confidence and come forth cheerfully when the Lord shall â—all us out in the day of judgment and be able to say Lord here are we and those whom thou hast given us Thine they were trusted to us and they have kept thy word I will adde but one word more to his branch of Exhortation 4. Whether should you go This Peter considered when our Saviour said to him Will ye also go away Lord saith he whether should we go thou hast the words of everlasting life God complained of his people Jer. 2. that they committed â—oo horrible evils forsaking the fountain â—living waters and digging up to themslves cisterns broken cisterns that would hold no water This must be the case of every Christian not abiding in Christ But to speak more distinctly 1. What faith will you embrace There 's nothing so dissonant to the rational nature of man than to believe a lie Whatsoever pretends to a divine truth and is not bottomed on Scripture is no other 2. Where will you fix your hope and considence Christ is the hope and the alone hope of his people whoso pureth hope or considence in any thine else trusteth to a bruised reed and a broken staff 3. To what course of life will you turn Will you again go back to the onion and garlick of Aegypt Will you lick â— your former vomit and verifie the proverb The swine returns to the walloning in the mire again Let me speak you as the Apostle to the Romans Who fruit had ye of those things of which you have been ashamed Have you mourned for your former courses in vain with you repent of your repentance with you because your Lord delayeth hâ— coming eat with the gluttons and drue with the drunkards and fall to smitiâ— your fellow-servants Take that of oâ— Saviour concerning such servants Matth. 24.49 50. Matth. 24.49 50 51. The Lord of that servant shall come in a day that he looketh not for him and in an hour that he is not try are of and verse 51. shall cut him â—sunder and appoint him his portion with hypocrites there shall be weeping and gnashing of teeth Once more Whether will you go to what society will you addere Take the company of professors with all their faults they are the best society in the world I mean not the best with reference to a Christians spiritual nature and temper but the best is men None more than they none so much as they live up to the principles of humane nature and reason The drunkard the unclean person the covetous worldling the profane curser and swearer and blasphemer of the holy name of God the unjust man that defrauds and cheateth his neighbour the fawning flatterer the godless atheist are so far from living like Christians that they live not like men Leave the flocks of Christs companions of the stricter sort of professors and find an assembly if you can not full of these spots there may be a severe Cato a just Aristides a composed Seneca amongst them but Oh! how rare are they Would you be glad Sirs to stand amongst these at the day of judgment would you be willing to have your portion with them If you would not let not your soul enter here into their secrets to their assemblies let us your honour be united But enough is spoken to this first Branch of Exhortation to them who through mercy yet is their first works I shall finish this discourse with one branch of Exhortation more 2. Exhor To those that have not abode in Christ pleading with them that they would return Here let me first shew you the persons to whom I speak Then I shall plead my Masters cause with them with a few arguments In the opening the point shewed you that men and women may have a three-fold state in Christ 1. The first Sacramental having been listed in the Lords Army given up their names unto him the Apostle saith we are baptized into Christ 2. The second Professional as members of the Church which is his body having walked with some Church of Christ in the Ordinances of the Gospel and made an outward shew of living within the Gospel compass 3. The third real and more inward and spiritual as having been by the grace of God the distinguishing grace of God taken out of the wild Olive of a natural estate and condition and ingrafted into Christ who is the true Olive and made true partakers of his grace From the first and second state there may be a toral and final apostasie from the last a sad and gradual apostasie but neither total nor final First then so many as have been baptized into Christ and since their baptism have lived in the service of the world of sinful lusts and pleasures instead of the service of God I say so many have not abode in Christ Oh! that they would remember the Covenant of their youth that by the smart punishments which they see earthly Princes inflicting on them that take their Oaths of Allegiance and then turn Traitors that take their press-mony and then refuse to fight for them nay instead of it openly fight against them they would collect what dreadful vengeance they must expect who in Baptism have
engaged themselves to Christ and as it were taken an Oath of Allegiance to him and after this are found so far from serving Christ that they are in the thickest of his enemies Is there such a thing as treason and rebellion against earthly Powers and Princes and is there none against the God of heaven Shall an earthly Prince be judged just in tormenting to death a traitor to his Crown and Dignity and shall not the Lord of Lords and the Ruler of Princes be judged just in taking exemplary vengeance upon those that are traitors to his Majesty Is it an odious thing to be a traitor to a man and is there no odiousness in being traitors to the glorious God Every person that hath been baptized into Christ and after this lives in drunkenness uncleanness profane and open sinning defying God and his Word is such a traitor Do these men abide in Christ these that do not abide so much as in moral vertue these that have not yet attained to the perfections of a good Heathen Oh remember your vows Christians remember your baptismal vows to the great God remember his Name into which you were baptized Were you baptized into the name of the devil or into the name of the world or were you baptized into Christ You that abhor the names of traitors and rebels to your Prince abhor also the name and thing of treason and reâ—lion to the glorious Son of God Secondly So many as have made a more explicit profession of Religion not only entring their names into Christs Muster-roll as every baptized person doth but who have shewed themselves in his Artillery-ground worn his colours actually put themselves under â—he conduct of his Officers in his Church and walked with the Church of God and after this have gone out from them not to another company whose profession was more strict and exact but to associate themselves with â—he children of the world for whose â—ecks the yoke of Christ is too strait â—hese are some of those who do not abide in him And is there any time that doth not afford either a Demas that forsakes the ways of God to embrace the present world or some Diâ—trephes that loves the preheminence Some or other who either from impatience of dishonour and reproach or a desire of honour places of trust repute c. or fear of a prison and danger or out of a principle of covetonsness for a piece of bread or for the gaining of a great estate will not the sert the holy and right ways oâ— God Thirdly Such as have indeed tasted 〈◊〉 the distinguishing goodness of God having not yet perfectly put off the old man 〈◊〉 labouring under a body of death may 〈◊〉 the law of their members be brought in some captivity to the law of sin for a timâ— 'T is true their union with Chriâ—â— abideth indissoluble but in an hour oâ— temptation they may possibly faâ— away not totally not finally but foully abating of their commumon with God waxing cold in their love and zeal for the glory of God Now to all these 〈◊〉 would direct the close of my discourâ— speaking to them in the language of the Prophet Jer. 3.13 Turn untâ— me you back-sliding children saith the Lord. Turn turn why will you die O you sons of men I shall mostly for arguments to enforce this Exhortation confine my self to that excellent Prophet in the second and third chapters of his Prophesie to which I shall desire you to turn your eyes 1. Consider in the first place What God hath done for you Thus the Lord impleaded the Israelites Jer. 2.31 give me leave to alter the words a little Was the Lord ever unto you a wilderness or a land of darkness Is it not he that hath made you that hath preserved you ever since you hung upon your mothers breasts Hath he not sent his Son to die the accursed death of the cross for you Is it nothing to you that he hath admitted you to be baptized into his Name to live within the pale of his Church under the constant droppings of the fountain of life Hath not he for some of your souls done greater things in plucking you as brands out of hell fire in making a particular application of the blood oâ— Christ to your souls And can you forsake such a God as this Hath not â—e who died upon the Cross for you deserved so much at your hands as to watch with him in one hour of temptation Have you thus requited the Rock of your salvation O you unthankful souls Are you afraid of a nick name or a prison for him who was not afraid of a Cross for you Hath the Lord brought you under the light of his Gospel shewing you the right way of the Lord when theâ— Pagan world where are ten thousandâ— under more valuable circumstances 〈◊〉 to humane estimation than you lie in darkness worshipping devils and stocks instead of God Nay hath he brought you into the purest light to live in the Reformed Church when a great part of the Christian world lies in the darkness of Popish idolatry and superstition Yet further Hath the Lord illuminated any of you with the common light at least of his Spirit so as you have tasted of the heavenly gift Heb. 6.5 6. and been made partakers of the holy Ghost and have tasted the good word of God and the powers of the world to come And after this are you gone away What will you answer the God of your mercies another day But yet further If any have tasted the distinguishing grace of God and been made partakers of his saving grace which is communicated but to one of a City or two of a Tribe to a few a very few if you should abate in your strictness if you should not abide in the closest communion with the Lord Christ How will you ever behold the face of Christ with confidence O let the reflection upon the former kindness of â—od to you prevail with you to repent and do your first works Secondly What iniquity have you â—ound in God that you could not abide 〈◊〉 him This argument the Prophet useth to back-sliding Israel in Jer. 2.5 I here make an appeal to the consciences of those who have formerly walked with the Saints of God in visible communion and themselves made a profession of those ways from which they have turned aside and which it may be they now persecute What inâ—â— quity did ever you find in the ways of Goâ—â— I know what the world saith of thâ— courses of pure Religion and of thâ— professors of it Acts 24.5 Tertullus the Româ— Lawyer charged Paul with being 〈◊〉 mover of sedition a pestilent fellow 〈◊〉 that profaned the Temple The meâ—â— the world speak the same languaâ—â— still But I appeal to you did you eâ— find any such thing in the principleâ— practice of severer piety and pâ—â— communion with God This thâ— thing makes my heart to tremble 〈◊〉 many
Worship is a great sin but something lower than this Now God comparing the case betwixt him and them to the case betwixt a Man and his Wife that had dealt falsly with him tells him that in case of a â—ivorce a man doth not use to be reâ—onciled to his Wife yet Jerem 3.1 Return again unto me saith the Lord ver 5. Will he reserve his anger for ever Will he keep it to the end Again v. 12. Go and proclaim these words to the North and say Return thou back sliding Israel â—ith the Lord and I will not cause mine â—nger to fall on you for I am merciful â—aith the Lord and I will not keep anger for ever Only acknowledge thine iniquiâ—y that thou hast transgressed against the Lord thy God and hast scattered thy wayes to strangers under every green trâ—â— and you have not obeyed my Voice saith tâ—â— Lord Turn O back sliding children saâ—â—â— the Lord for I am married unto you aâ—â— I will take you one of a City and two 〈◊〉 a Tribe and bring you to Zion Anâ— again ver 22. Return you backslidiâ—â— children and I will heal your back sliding Oh that I could hear you saying as iâ— the next words of that Text Behâ—â—â— we come unto thee for thou art the Lâ—â—â— our God Truly in vain is Salvatin hoped for from the hills and from 〈◊〉 multitude of Mountains truly in the Lâ—â—â— our God is the salvation of Israel 〈◊〉 vain is salvation hoped for from course of profaneness formality or superstitiâ— or from any righteousness of your own In vain is peace of conscience in vaâ—â— is any good thing hoped for from them in vain is any blessing of Goâ— in this life hoped for from them 〈◊〉 the Lord is the salvation of people 〈◊〉 the faith of Christ In the Love 〈◊〉 Christ In a strict obedience to thâ— Gospel of Christ In a close walkiâ—â— with God In these things is the hopâ— the salvation of people the true peaâ—â— and tranquility of conscience Return â—hen with the Prophets words in your â—outh with which I shall conclude We lye down in our shame Jer. 3.25 and our conâ—sion covereth us for we have sinned gainst the Lord our God and have not â—eyed the voice of the Lord our God FINIS Psalm 42.1 2. As the Hart panteth after the water brooks so panteth my soul after thee O God My soul thirsteth for God for the 〈◊〉 ving God when shall I come and appear before God THE Title of this Psalm is To the chief Musitiâ— for the Sons of Corah 〈◊〉 remember Justine Maâ—tyr answering the Jewish Question Why wâ— use not Musick in our Gospel Service as the Jewes did sayes it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Church in her infantil estate Just Mart. Quest Resp. 107. though singing be not so anâ— therefore still continued However that Musick was in David's time though since ceased a Divine Institution not meerly introduced by the discretion of the chief Magistrate we are assured by 1 Chron. 28.11.19 which speaks it no president for Humane Inventions in Acts or Modes of Divine Worship Korah was a Levite he perished in his gainsaying against Moses as you read Num. 16. But his children died not Nu. 16.1 To these it seems by holy David according to the Pattern he had from the Spirit of God 1 Chron. 28.12.13 The charge of the Musick was committed 1 Chron. 6.37 Who was the Author of this Psalm some question judging it one of the Sons of Corah and so interpreting it by the Genitive Case V. de Muci ad loc a Psalm of Instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinking it composed in the time of the Captivity of Babylon But the Spirit that breatheth in it is so like the Spirit breathing â—salm 63. and Psalm 84. That I rather judge holy David the Author of it V. Mollerum ad loc c. and that it was composed by him in the time when Saul hunted him out of Judea so as he could not as formerly enjoy the Institutions of God which is the great business he lamenteth in this Psalm expressing his earnest longings for them and raising up hiâ— soul to an hope and confidence iâ— God that he would one day change his estate It is termed Maschil a Psalm of Instruction and may generally serve to instruct us in the frame of a gracious Spirit what it will be and our duty what we ought to doe under such a dispensation when either by any natural or moral causes we are hindered from a communion with God in hiâ— publick Institutions for Worship for of such it is apparent David speaketh both from ver 2. When shall I come and appear before God and ver 4. where with sadness he remembers how he 〈◊〉 wont to go to the House of God with thâ— multitude The Proposition I shall insist on iâ— this Prop. Vnder the severest dispensation of God to gracious souls Doctrine there will 〈◊〉 found in them a singular thirst after Gâ—â— in his Institutions of publick Worship Who ever was the Author of this Psalm the Language of it speaks a godly gracious heart if it was not the man it was certainly a man according to Gods heart The dispensation he was under was sad enough if he were in the captivity of Babylon as de Muci and others think or if it was David separated from the Tabernacle by the Violence of Saul The dispensation was every way sad enough Yet under these circumstances see the temper of this gracious person he cannot enjoy publick Institutions but he can look after them and long he can with Daniel open his window towards Jerusalem and pray He cannot drink but of the Wells of Salvation but he can thirst for the waters of them he cannot appear before God but he can say unto God When shall I come and appear In fine his Enemies have taken away his food but they have not taken away his stomach In the prosecution of this point I shall 1. Open the Metaphor of thirsting panting breathing 2. Shew you the singularity of the gracious souls thirst 3. Thirdly give you the causes of if and prove the point 4. Lastly Make some short appliction 1. Thirst is a natural affection caused through the want of some liquâ—â— thing to cool and refresh our naturâ—â— parts alwayes attended with a deâ—â—â— of the thing thirsted for so it implieth 1. An apprehended suitableness 〈◊〉 some object to the creaturâ— wants that is thus affected to iâ— 2. A sensible want of it we thiâ—â— not for drink when our 〈◊〉 mach and mouth is filleâ— with it 3. A desire and endeavour after iâ— 1. Every gracious soul apprehendeth 〈◊〉 suitableness in Gods Institutions to 〈◊〉 wants That there is such a suitableness I shall demonstrate anon this 〈◊〉 not apprehended by every soul but 〈◊〉 every gracious soul it is which preceedeth from his spiritual illumination and sense of his condition to which 〈◊〉 unregenerate soul is
best of souls are growing but â—â—ver come to their full growth Now the â—â—titutions of God are the souls food and â—â—ment in order to this growth The mark which is set in a Christians eye is The fulness of the measure of stature which is in Christ Perfection Being holy as Christ is holy perfect as our heavenly Father is perfect These are high marks every good Christian levels at them none hits them St. Paul himself had not attained but this one thing he did forgetting what was behind he pressed on to what was before A good Christian never standeth still but is always moving adding to his faith vertue to vertue temperance c. Growing in grace and in the knowledge of Christ Going on from strength to strength Now the institutions of God are the means of growth they are the souls food and nourishment 1 Pet. 2.2 As new born habes desire the sincere milk of the word that you may grow thereby Psal 119.130 The entramâ— of thy word giveth light it giveth understanding to the simple They make wise the simple enlighten the eyes By them the servants of God are warned c. As well then can a growing child not hunger and thirst after food the propâ—â— nourishment of its body as soon mâ— a man not hunger and thirst for his mâ—â— and drink by which his soul is keptâ—â— life as a Christian not hunger and thirâ—â— after the institutions of God by which he groweth and by which he is preserved in his spiritual state 2. Though the weakest of Gods childrâ— be in a better state than the best unregâ—â— rate man yet none of their souls are in persect health Now the Ordinances of God are their spiritual physick The child of God while he lives on this side heaven is like a man or woman that hath a weak crazy constitution he is not always alike ill disposed nor always complains of the same distempers but 't is seldom that he is not complaining of one distemper or other One while of an hard heart another while of an heavy â—ull and dead spirit one while of a sad and dejected spirit another while of a diâ—racted vain spirit c. some ailment or other he always carries about with him and will do while his body of death abides in him the fountain of all spiritual diseases One while he is buffeted by â—â—atan another while he is pressed with â—s own corruptions Now the Ordiâ—â—nces of God are the leaves of the tree of life appointed for the healing of the Nations David was sadly distempered with a temptation from the prosperity of the wicked while he was in adverfity till he went into the sanctuary Psal 73.13 Hannab was of a troubled spirit till she went into the tabernacle to pray then her countenance was no more sad Psal 119.81 My soul fainteth for thee but I hope in thy word verse 50. And so in many other Texts As soon therefore may one labouring under daily pain weakness and distempers not desire deliberately what shall heal him as the child of God noâ— thirst after the institutions of God which are All-heal to his soul The greâ—â— and easie means for his spiritual cure Thirdly The gracious soul is alway looking after God but never in this liffully seeth him Gods institutions are aâ— glasses to the soul by which it hath a cleareâ— and fuller sight of God The power and glory of God are seen in the Sanctuary Psal 63.3 Next to the beholding oâ— God face to face it this beholding of him in duties of communion with him Oâ— what a communion with God doth the soul of a godly person oft-times enjoy in a Prayer in a Sacrament in the hearing of the Word and every sighted God is exceeding sweet Thus I have opened to you the second thing which is the cause of this singular spirituâ— thirst 3. A third is The Saints experiences God in Or dinances There is no gracious soul but at one time or other in Prayer in hearing the Word in receiving the Sacrament hath tasted and seen how good the Lord is Now it is of our nature having tasted that which we have found good and excellent the more to long for it But I shall adde no more to the Doctrinal part of this discourse I shall now come to the Application In the first place we may learn what to judge of those 1. Vse In truct who either despise Gods institutions or at least are very indifferent to them 1. There are too too many that despise them they mock at Preaching at Sacraments at Prayer they like a Play better or see no need of them at all some out of a principle of profaneness fordid souls that savour nothing of heaven and heavenly things nothing of that noble end for which man is created or to which he is obliged to direct his actions whether they have souls or no they scarce understand or if they have whether they differ from the sensitive souls of Dogs or Swines they consider not What the natural and animal life means they understand but what the spiritual life meaneth they understand not The drunkard thirsts after his cups of wine or other liquor the voluptuous man after his pleasures the covetous man after wealth but for those holy institutions of God which are pabulum animae those precious things by which mens souls live they understand them not they trample them under foot and it may be rend them who bring them to them Others there are that are not altogether thus bad but yet are very indifferent as to these things they can hear a Sermon and they can let it alone whether ever they be at one or no whether ever they sit at the Lords Table or no whether ever they pray or no they are very mdifferent O how unlike is the spirit of these men to the spirit of holy David What would you say to a child that should be born and never cry for food would not you sit it had nothing in it of humane nature or that it would not live longâ— You may as certainly conclude conceming such souls as these that they have nothing in them of the Divine Nature and they do not live at all the life of grace nor ever will live the life of glory There is no sadder sign either of a dead soul dead while it lives dead in trespasses and sins or of a decaying perishing soul than the want of this spiritual appetite this hungring and thirsting after the institutions of God Hence secondly observe 2. Br. How necessarily precious the true able faithful Ministers of the Gospel must be to gracious souls They are the earthen vessels which bring this heavenly treasure It was said of old Blessed is he that comes unto us in the name of the Lord. And Rom. 10.15 Rom. 10.15 How beautiful are the feet of them that bring glad tidings of peace The Ordinance of the Ministry in this hath the preheminence of other
institutions because by it we come to the enjoyment of all other publick Ordinances How shall they hear without a preacher saith the Apostle and how shall they preach except they be sent Ordinances of publick communion with God being justly precious to gracious souls the key to them the hand which brings them must needs also be precious I say true able and faithful Ministers 1. True Ministers Every pretender is not so there were Prophets of old there are Ministers now in the world whom Christ never sent Under the Gospel there were false Apostles that brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high fine words Those whom God hath sent are easily distinguished from others not so much from the particular Church that sendeth them which may disser in her external Rites and forms of mission but from their ability and faithfulness the two following things 2. Able Ministers 2 Cor. 3.6 Able to what To read a Prayer or a Sermon a little ability serveth for this Able to teach able to pour out his peoples souls unto God in prayer to speak a word in season to the weary to instruct the ignorant resolve the doubting confirm the staggering Through Gods assistance to open the eyes of the blind Acts 26.18 to turn them from darkness to light and from the power of Satan unto God Able to open the whole counsel of God unto people To divide the word of God aright shewing themselves workmen that need not be ashamed 3. Faithful Ministers A man may be able that is not faithful that 's faithful Minister that doth the Lords work faithfully feeding the souls of people with food convenient for them not with notions and language they understand not A faithful Minister is one that considereth his end to convert build up and perfect souls to eternity and proportioneth due means and applieth them faithfully to that end He preacheth in season out of season rebuketh exborteth with all faithfulness meekness authority gravity c. that he may save his own soul and the souls of others He administreth holy institutions according to the rule his Master hath given him and durst not erre from it Now I say it is impossible but such as these should be exceeding precious to gracious souls and for the same reason others must be as vile and abominable to them As they are the cheats of immortal souls and that in things of highest importance and concernment such as instead of being means to convey the waters of life to them are the means to keep them from them and to deceive them with the puddle waters of mens fancies But I shall not dwell longer on this Thirdly 3. Br. Observe from hence That a good Christian is to be judged much from his affection to Ordinances As in other pieces of his duty so in this he is not so much to be determined from his actions as from his affections St. Paul did the things which be would not and could not do those things which he would but yet he delighted in the Law of God as to the inward man So it is here Presence at Gods Ordinance will not conclude a Christian indeed formalists and hypocrites may be present Isa 58.2 Yet they seek me daily saith God A godly man may be absent David is forcedly absent Or it may be as 1 Sam. 2.17 1 Sam. 2.17 The Priests were so vile and their administrations so irregular that Gods people may as they did there abhor the offering of the Lord. But here 's the difference A wicked man though he drinks yet doth not thirst his going to Ordinances is like the drunkards going to the ale-house more to satisfie his lust than to quench any thirst he hath a lust to appear to be something when he is nothing to give what credit he can to some particular person that administreth or to some particular way of worship or to run thwart to others The godly man though he cannot though he dare not always drink yet he always thirsts A temptation may awe him from drinking at the purest and most wholesome waters of the Sanctuary Or some mixture may make him afraid but nothing can keep him from a due thirsting after Gods holy and pure Institutions In the next place therefore Vse 2 let us take an hint from hence to try whether the true Spirit of Christians breatheth in us yea or no. Grande est Christianum esse non dici It is a small thing to be called Christians it is a great thing to be a Christian indeed If thou beest so thy soul will thirst after the institutions of God As a new-born babe thou wilt desire the milk of the Word that thou maist grow thereby And that thou maist not deceive thy self consider what thou hast heard 1. Thy thirst will be after God in the Ordinance For thee for the living God saith David If thy thirst be such as can be allaied without any thing of God I mean any influence of God upon thy soul through the conduit of the Ordinance it is no more than a formal hypocrite may have What sayest thou Christian Is this the temper of thy soul Thou longest for an hour of prayer to hear a good Sermon and when thou hast had thy desire art thou unsatisfied still unless thou hast found God coming into thy soul in Prayer and speaking to thee in the Sermon this speaks a Christian indeed if any thing less than this will satisfie thee thou wilt fetch nothing of evidence from it it is no more than hypocrites may do who take these attendances for their righteousness and have a kind of thirst to them that they may have something to glory in before God 2. Thy thirst secondly will be after divine institutions in their purest and most powerful administrations The end of a Christian in waiting upon God in holy institutions being partly that he might pay an homage to God i. e. do what God hath required of him as his duty and partly that in them he may meet with God and find his presence and power His thirst must necessarily be thus circumstanced for he argueth thus with himself Hath God any where prescribed me this service or mode of Worship If not how can I think to please or do homage to him by an action which he never required of me nor did it ever come into his heart to direct me any such thing Again Wherefore should I desire Ordinances but that in them I may see the presence and power of God Can I expect either the presence or power of God in humane iffventions And as his thirst is after the most pure so it is after the most quick and lively administrations after such praying where the heart is most melted and poured out like water before the Lord. Such preaching where the Preacher comes closest to the soul and does not play off in generals only as if he were afraid to touch the sores of souls or to tell people of their sins
which is betwixt the soul and body is preserved by the souls communication of its self to the body in various influences Eternal life will be maintained by Gods communications of himself to the souls of his people glotified and their communications of themselves unto him His shining upon them with glory their beholding him with love and satisfaction The spiriâ—â—al union that also is maintained by Christs communication of himself to the soul and the souls reciprocal communications of it self to Christ God upholds strengthens quickens comforteth the soul the soul eyeth God adereth to him trusteth and hopeth in him and fetches down what is in Christ home to it self by these exercises of grace 3. All communion betwixt Christ and a soul is either by secret impressions acts and influences or else by Ordinances By secret impressions acts and influences and these are more ordinarily on Gods part and more especially on our parts in and by Ordinances It is true the soul hath its soliloquies and silent acts of communion with God it may and that out of an Ordinance meditate on him exercise an act of faith love hope c. All which are acts of communion with God but those are more eminently performed in duties of Worship and infinitely helped and advantaged by them It is true also that God sometimes out of a more publick and open act of Worship may communicate himself to a soul and doubtless doth it may be by night while it is upon his bed while it sits alone in the house but most eminently in Ordinances David saw the Lords power and glory in his Sanctuary It was his promise of old Wheresoever I record my name to dwell there will I meet my people and bless them God of old you know was wont to appear betwixt the Cherubims when Christs Disciples were met together once and again after his resurrection then Christ came in amongst them and said Peace be to you The Promise under the New Testament is Where two or three are gathered together in my name I will be in the midst amongst them Hence 4. The soul spiritually united 〈◊〉 Christ must as naturally thirst after â—ivine Institutions as the body after the â—â—ans of preserving the union betwixt â—â—e soul and it The decay of this thirst must needs â—â—gue a decaying soul for as Hezekiah â—â—id Isa 38. either of Promises or Afâ—â—ctions I know it is variously interâ—â—eted By these things men live By â—â—se things the union betwixt the soul 〈◊〉 Christ is maintained And as the â—â—t of appetite in the body to proper food argues the stomach filled oâ— cloyed with noxious and perniciouâ— humours so the want of this Spiritual appetite speaks a soul clog'd with some pernicious lusts and corruptions But I have insisted too long upon this brancâ— of Application I shall finish this discourse with onâ— word of Exhortation Exhort That you would keep alive this spiritual thirst after thâ— Institutions of God and that under thoâ—â— circumstances which you have heard Yoâ— have heard and I hope I need not repeat it to you how great an evidence it is of a gracious heart how much 〈◊〉 was the temper of the Saints of God who have lived before us I need noâ— speak more by way of Argument in the case I shall only prescribe some directions in order to it and I have done 1. Keep alive in your souls the true notion of them The true notion of them is this They are appointments of Christ soâ— our salvation and in the performance 〈◊〉 which he hath promised to meet the soul that seek him So long as Ordinance are apprehended as Institutions of Christ they will be pretious to all those 〈◊〉 whom Christ is precious The soul â—eareth concerning the Sacrament of the Supper Do this in remembrance of me and it is presently enflamed with a deâ—â—re to the Ordinance Should I not 〈◊〉 saith an honest soul remember him that died upon the cross for me I will remember his death untill his coming again Go preach the Gospel to every creaâ—â—re He that believeth and is baptized â—â—ll be saved And again He that hearâ—â— you heareth me The gracious soul â—adeth this Should I not hear Jesus Christ saith the soul Indeed if the â—â—eacher instead of preaching Christ â—â—eacheth himself or preacheth contraâ—â— to what is apparently the revealed â—â—th and will of Christ the case is â—herwise but it is impossible an Orâ—â—ance should be administred according to the institution of Christ but a â—acious soul retaining a true notion of â—â—se institutions must thirst after it â—ecially when he considers them as â—itutions for the good of a soul 〈◊〉 in the performance of which he 〈◊〉 promised to meet it Indeed the 〈◊〉 is otherwise if it once falls under a mistake in the due notion of Ordinances If it once fancieth that Preaching is nothing but making anâ— Oration an exercise of parts or witâ—â— and therefore the quibbling Sermons are best The soul of a gracious person doth not lye so near the air as to desire to be delighted in such pleasing sounds If once a Christian comes to apprehend religious performances but as politick constitutions for keeping people in some awe or under some such other mean notion Its thirst after them is spoiled Though it be something to an honest heart that the Politick State under which it liveth hath need of them to keep people from degenerating to Beasts yet it is more to it to consider It s immortal soul hath need of them to keep it from everlasting burnings from troubles oâ— conscience c. But 2. Secondly Keep but a watchful eyâ—â— upon your own hearts Know your selves your own wants and weaknesses and you need no more considering what I said under the former head to bring you to an appetite or to preserve in your souls a due appetite to Gospel Institutions he that observeth the proneness of his heart to wax hard will easily understand the need he hath of the word to soften it he that considers his own forgetfulness of what his Lord hath done for him will thirst after the Sacrament of the Supper that he may in it remember the Lords death untill he come Whoso observeth his own weakness to spiritual duties to resist strong corruptions will thirst for the Word and Sacraments to strengthen him he that considers his daily need of Divine influences will thirst after an hour of prayer that he may beg them from God In short there 's no soul is indifferent to Ordinances but he who never tasted how good the Lord is who either knoweth nothing of God or nothing as he ought to know it study thy self understand thy own state that 's enough 3. Keep your selves under the purest and most lively administrations I call those the purest administrations where there is nothing or least of mans mixture where Ordinances are administred most exactly according to the Divine Rule The Doctrine of the Perfection of the Scriptures is a
Josiah The â—â—ticular judgment which God at his time had given him a prospect of â—as a Dearth as in verse 〈◊〉 dearth â—â—rough want of rain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Hebrew â—ord signifieth and so the Text makâ—â—h it plain verse 3. The Nobles sent their 〈◊〉 ones to the water they came to the 〈◊〉 and found no water verse 4. The 〈◊〉 was chapt there was no rain on 〈◊〉 earth ver 7 8 9. The Prophet â—on the prospect of this-dreadful â—â—dgment puts up a fervent prayer to God To which the Lord returns an angry answer verse 10 11 12. 〈◊〉 short he bids Jeremiah pray no more foâ— them for he would consume them by sword famine and pestilence As there is an acceptable day a day when the Lord will be found so there is a time when his Spirit shall no longer strive with man his patience shall no longer be tired though Noah Daniel and Job pray they shall but deliver their own souls the decree is gone forth Verse 13. Jerem tells the Lord that there were a breed of Prophets sang another tune to this sinful people and told them they should have peace and neither see sword noâ— famine Thus Jannes and Jambres resisted Moses Such wretches have been in all ages when the Devil gets 〈◊〉 commission to seduce a people to ruineâ— the instruments he useth to execute 〈◊〉 are profane ignorant lying Priests Thâ—â— was the way you know Satan toâ—â— God he would seduce Ahab to go an fall at Ramoth-Gilead I will go saitâ— he and be a lying spirit in the mouth 〈◊〉 his Prophets The Lord tells Jeremy Verse 14. these Prophets were not of his sending they prophesied lies in his Name false visions divinations things of naught the deceit of their own hearts yet without doubt these were the generality of the Jewish Ministers men brought up in the Schools of the Prophets and in the orders of their Church and cloathed with an external call to their works Even under the Law God allowed his people a judgment of discretion and did not oblige them to believe what their Priests said without any examination of it It is possible regular Priests and Prophets may not be sent by God nor â—ught people to look upon them so when they find them speaking contrary â—o the Word of God But Oh! it is a â—angerous thing for the Ministers of truth to become the messengers of lies for us to corrupt the Word of God Dangerous it is to our selves Verse 15. Tell these Prophets saith the Lord By sword and â—â—mine you shall be consumed It is danâ—â—rous for the people If the trumpet â—â—ve an uncertain sound who shall prepare himself to the battel If the Ministers try All is well God is well pleased do wickedly still you do God good service in it The interpretation be to the enemies of all good men How easily are people hardened and encouraged in vile courses Verse 16. But shall their Priests words save them No. The people saith God to whom they prophesie shall be cast out in the streets of Hierusalem because of the famine and the sword and there shall be none to bury them their wives their sons and their daughters for I will pour their wickedness upon them The lie of the Prophet never justifieth the credulity of the people God expecteth that his people should search the Scriptures and examine whether those things the Minister speaks be conformable to his Word or no and yield no further assent to what they say then what they find ground for there After this Verse 17.18 God directeth the Prophet to act the person of a mourner before the people upon a prospect of his judgments to come as if they already were come Oh! how loth the Lord is to destroy a people amongst whom he hath once had a Name How shall I give thee up O Ephraim how shall I make thee as Admah how shall I set thee as Zeboiim Jeremiah knowing he had to do with a gracious God that sometimes repenteth himself of the evil he hath threatned and brings it not upon a people sets himself to prayer as the proper means if any would do to avert the vengeance of God His prayer begins with the words of my Text and holds on to the end of the Chapter In which you have 1. A servent Expostulation Hast thou utterly rejected Judah hath thy soul loathed Zion Why c. 2. A sad representation of the state of the people 1. They were smitten and there was no healing for them 2. Their expectation was frustrated We looked for peace and there is no good and for the time of healing and behold trouble 3. Here is an humble though more general confession We acknowledge our iniquities and the iniquities of our fathers for we have sinned against thee 4. An earnest supplication express'd in several terms and back'd with several arguments closely couched The Terms are 1. Do not abhor us 2. Do not disgrace thâ— throne of thy glory 3. Remember Break noâ— thy Covenant with us The Arguments are 1. For thy Names sake 2. We are the throne of thy glory 3. Thou hast made a Covenant with us 4. Thou art he alone canâ—â— give showers the vanitieâ— of the Gentiles cannot cause rain 5. Lastly here is the Prophets declared resolution to trust in God and wait oâ— him verse 22. My Text as you see contains only the two first general parts of this excellent Prayer of the Prophet The first I called his fervent expostulation Hast thou utterly rejected Judah 〈◊〉 Hath thy soul loathed Zion Why haâ—â— thou smitten us and there is no healing for us Hast thou in rejecting rejected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in reprobating reprobated Judah Those that are critical in the Hebrew observe the word signifies to reject a thing with scorn and disdain as vile and contemptible it is used as in many other places Hos 4.6 Because thou hast reâ—ected knowledge I will also reject thee Hos 4.6 Lam. 5.22 But thou hast utterly rejected 〈◊〉 Lord saith the Prophet Lam. 5.22 hast thou â—â—terly rejected Judah what Judah the remainder of the people the seed of Abraham thy friend which was so â—â—ear to thee Judah of which it was â—aid In Judah is God known hast thou â—tterly rejected this Judah Hath thy 〈◊〉 loathed Zion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word used is much of the same signification with the other only it signifieth something more of the affection set against an object it is used Ezech. 16.45 Ezecth 16.45 to exâ—ress the alienation of a leud womans â—eart from her husband It is also used â—evit 26.44 Levit. 26.44 a place to which one would think the Prophet here hath home special respect And yet for all that when they be in the hand of their enemies I will not cast them away neither will I abhor them to destroy them utterly and to break my covenant with them for
I am the Lord their God But I will for their sake remember the covenant of their ancestors c. Very like the Prophet eyeing that promise in the Law cries out Hath thy soul loathed Zion Zion there 's a great argument couched in that word All the dwellings of Jacob were dear to the God of Jacob but the Psalmist saith God loveth the gates of Zion more than all the dwellings of Jacob. Zion was the name of a Mountain at the foot of which Hierusalem and in it the Temple stood thence it is called the habitation of Gods holiness his dwelling place and it is put for the Church of God Lord saith the Prophet this is Judah against which thine anger smokes hast thou utterly rejected Judah There are but two Tribes and an half left of that people whom thou chosest to draw nigh unto thee hast thou rejected them utterly rejected them In this Judah is Zion thy Temple the place which out of all the earth thou chosest for thy habitation and in which above all thou didst delight hath thy soul abhorred Zion She was as thy Spouse and thou lovedst her doth thy soul now loath her As to the form of the words you see they are by way of Interrogation Interrogations in Scripture sometimes adde force to Affirmations and Negations Hath the Lord as great a pleasure in sacrifices as in obeying his commandments that is he hath not And so some would have it here then the sense is this Lord I know thou hast not utterly rejected Judah thy soul hath not abhorred Zion which is true as to the spiritual part of his people Hath God cast off Israel saith the Apostle God forbid he hath not cast off the people whom he fore-knew But all are not Israel that are of Israel Then the words have in them the force of an argument Lord I know thou hast not utterly cast off thy people thy soul hath not abhorâ—â—â— them therefore spare them as to this judgment So he pleads from Gods certain spiritual love to a part of the people formerly for the whole But I must confess I think this not the sense Interrogations sometimes are the language of persons inquiring for further certainty and satisfaction so I take it here as if the Prophet had said Ah Lord is the decree gone forth is there no hope art thou not to be spoken to for this people hast thou utterly reprobated them If not c. It follows Why hast thou smitten us and there is no healing These words have in them an Interrogation and an Expostulation No soundness in the Hebrew Here the Prophet begins to represent unto God the state of the people 1. They were smitten already smitten with a dearth 2. And in Gods purpose smitten with an approaching sword and captivity He owns God as the primary efficient cause Thou hast smitten he addes and there is no healing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word used in the Hebrew signifies health or soundness and healing or cure And so the complaint denotes two things 1. 〈◊〉 universality of the judgment they had no part sound no foundness 2. The desperateness of their distemper they could find no cure no remedy no healing their State Physitians were of no value they had tried but they could no help no healing he Expostulates with God not enquiring the cause Jeremiah was not signorant of cause enough in this people to justifie God in the severity of this dispensation but he speaks like a troubled man who would gladly have had it otherwise with his people if God had pleased 2. He further represents the sadness of this peoples case in this that their expectations were frustrated We looked 〈◊〉 peace and there is no good and for the time of healing and behold trouble There is nothing difficult in the words they only signifie the disappointment which God had given them in their great expectations The words may â—e understood either of the generality of the people who might have presumptuous hopes or of Gods own people who upon that great reformation which Josiah had began look't for peace â—oth were deceived no peace no good came but more trouble more disturbance still I intend not to speak to every Proposition might be drawn from these words I shall only fix upon one and that founded upon the words in the latter part of the Verse We looked for peace and no good came for the time of healing and behold trouble Prop. It pleaseth God in the wisdom of his Providence oft times to give people great disappointments in their expectations of peace and healing as to their outward concerns You may if you will take it in these two branches 1. People are very prone in evil times and disturbed times to look for good to look for healing 2. It pleaseth God oft times to give them great disappointments in their expeciations Trouble instead of peaceâ— wounds instead of healing I say 1. It is natural to us in evil and disturbed times to look for good and to looâ— for an healing It is true this Proposition is not universally verified in the Sons of men and the thing depends though not wholly yet in a great measure upon the sutural disposition There is much truth in that Maxim of Physitians and Philosophers Mores sequuntur humores Where any persons are more enclined â—o melancholly and that humour more prevails persons so enclin'd are more disposed to fears and jealousies and suspicions Where some other humour prevails in the body the person is more enclined to hope and presume so as you shall generally find men and women thus divided Some are more naturally disposed to fear the worst to be suspicious and jealous of every thing others â—â—e naturally enclined to hope the best and to promise all good to themselves and the most of people either from this Natural cause or some Moral â—ouses for they also have some inscience on us are very prone to look â—or good for peace and healing and this â—s not only ordinary to the more ignorant and sinful sort of men but even â—o Gods own people The wicked cry â—â—ace Peace when there is no peace to â—â—e wicked saith the Lord. The Mother of Sisera looks out at the window when her Son was dead with agnail struck through his temples and cryes Why is his Chariot so long incoming Have they not sped Have they not divided the prey The false Prophets daub with untempered mortar Three hundred false Prophets spake good to Ahab and bid him go up to Ramoth-Gilead and prosper Nor are the better and wiser sort Gods own dear people exempted from this infirmity Even David saith in his prosperity I shall never be moved nor are we only vain in prosperity to promise our selves a stability in that state but in a time of adversity we are as ready to promise our selves a quick deliverance and freedom from it When the children of Israel were carried captives into Babylon they would needs believe
or at least to rage against instruments than to be angry with your selves for the deserving cause of these judgments If you have God hath not yet attained his end upon you the rottenness the proud flesh is still in the wound which must be eaten out before you can reasonably look for cure It was well said of the Church in the Lamentations Let us search and try our ways Lam. 3.40 and turn again unto the Lord. If Ephraim saith once What have I done God will quickly say Is Ephraim my dear child The end of Gods afflicting his people is their turning humbling themselves and acknowledging of their offences 4. How have you walked with God in the time of your sufferings Have you been a Law unto your selves whiles the rod of Discipline hath not been drawn out against you have you walked orderly Little could be seen as to your walking in communion but how have you walked in your families how have you kept up your private communion with God what have you been in your houses in your closets By the answer which your consciences secretly examine shall give to these Interrogatories you may know much whether you may warrantably look for peace and good yea or no. But Vse 2 secondly If you may look for it yet take heed how you look that you may not meet with disappointment 1. Do not in your expectations prescribe to God either as to time or as to persons or as to means He that hath promised his people deliverance hath not the certain time of it The case was otherwise with the Jews God had told them they should be in captivity just seventy years Mercy comes always best in its season God knows times better than we and hath reserved the knowledge of times to himself Trusting in God upon the credit of his word and waiting for him are things highly acceptable unto him but limiting of him is as much dishonourable to God It is ten to one but he who thus limiteth the Lord will be disappointed God will convince us that particular times is a secret we cannot find out and it is a very ill influence which ordinarily disappointments of our expectation in this kind have upon us That 's a good Christian that stedfastly believeth the matter of the Promise and patiently waiteth upon God for the fulfilling of it till his good time come It is a sad effect that some mens giddy confidence upon the year 1666 hath produced Some have acted since as if because God failed their expectation in that circumstance he were henceforth to be believed and trusted to more Take heed of such an errour as this 2. Let not your expectations either kinder your prayers or make you more unfit for a continuance of sufferings None can build an infallible expectation of good in the outward concerns of this life I mean sonsible good for any particular Church nor for any particular person Gods own people may have so finned that as to temporal judgments he will not pardon them The Nation of which they are a small part may have sinned to such a heighth Indeed were we never so certain yet our expectation should not hinder prayer Holy Daniel taught us this he never prayed more heartily than when he understood by books that the time of the captivity was just expiring True faith never hinders prayer it is the Mid wife that helps the mercy unto light And take heed that your expectation doth not discompose you as to further sufferings An ungrounded expectation of deliverance from an evil under which we groan doth often make us very unfit to bear it longer than the expected time of delivery 3. If your expectation be frustrated blame your selves but take heed of accusing God Let God be true though every man be found a liar It is most certain God deceiveth none themselves deceive themselves It is blasphemy in the heart to say God can lie There is no harm oâ— thy owning thy self mistaken 4. Expect nothing from vile persons noâ— by vile means It is true God hath ofâ— ten made use of Pagans and profanâ— men and the sins and corruptions oâ— his people and of others as means tâ— bring forth his glorious works in thâ— world but these are matters for ouâ— admiration not objects for our expectation The fulfilling of Gods promiseâ— can be regularly expected in none buâ— in Gods way 5. Suspect all thy expectations whiles thou findest in thy own heart or in the hearts of others whom thou lookest upon as dear to God a prevalency of corruptions I have before given you the reason of this God may deliver a people that have revolted but an instance cannot be given nor a promise named for Gods delivering a people justifying their revolting and continuing in it 6. Expect not much in a course of probabilities The reason of this lies in Gods usual deliverances of his people which have been upon the greatest improbabilities Out of Egypt and Babylon when one would have thought there had been least likelihood The cry of the Bridegrooms coming usually is at midnight There 's most ground of a spiritual believing hope when there is visibly no hope In the mount of the Lord it shall be seen 7. Let thy expectation of outward good be proportioned to the promise of it in which is always to be understood a reservation to God's wisdom All is not good that we think so Thy expectation cannot fail if it be commensurate to the promise if it be not it hath no foundation to stand upon and can have no certainty Remember that in all promises of this natures the judgment of the particular good whether under present circumstances it be so or no belongs unto God Expect deliverance from evils of this nature and the collation of good of this nature if God in his wisdom seeth it good for thee or that part of his Church wherein thou art But a further expectation it is more than I know if any promise will allow thee FINIS AN APPENDIX To the foregoing DISCOURSES OR An Addition of some necessary and seasonable Directions to Christians in order to firmer perseverance in their profession and better observance of Divine Institutions By the same Author Gal. 6.16 And as many as walk according to this rule peace be on them and mercy and upon the Israel of God Revel 3.10 Because thou hast kept the word of my patience I also will keep thee from the hour of temptation which shall come upon all the world to try them that dwell upon the earth Printed in the Year 1668. The joint advice of some Ministers of the Gospel to their People for the reviving the Power and Practice of Godliness especially in Families and the propagating the Knowledge and Fear of God in those Societies Dearly beloved Brethren WE being Ministers of the Gospel who have formerly received a charge of some of your souls knowing how great the concernment of Gods glory in the preservation of Religion and