in the World trades with Heaven and what is most precious there And as Holiness fits to Prayer so Prayer befriends Holiness increases it much nothing so regines and purifies the Soul as frequent Prayer if the often conversing with Wise Men doth so teach and advance the Soul in Wisdom what then will the converse of God This makes the Soul to despise the things of the World and in a manner makes it Divine winds up the Soul from the Earth acquainting it with delights that are infinitely sweeter The natural heart is full stuff'd with prejudices against the way of Holiness that disswade and detain it and therefore the holy Scriptures are most fitly much in this point of asserting the true advantage of it to the Soul And in removing those mistakes it has of that way Thus here and to press it the more home the Apostle used the Psalmists words and Ver. 10. c. and now follows it forth in his own the particular way of meekness and love c. But extends in the general Doctrine to all the paths of righteousness The main conclusion is that Happiness is the certain consequent and fruit of Holiness All good even outward good so far as it holds good and prejudges not a higher good If we did believe this more we should feel it more and so upon feeling and experiment believe it more strongly All the heavy judgements we feel or fear are they not the fruit of our own ways or prophaneness and pride and malice and abounding ungodliness all cry out of hard times evil days and yet who is taking the right way to better them yea who is not still helping to make them worse our selves the greatest enemies of our own peace Who looks either rightly backward reflects on his former ways or rightly forward to direct his way better that is before him either says what have I done or what ought I to do and indeed the one of these depends on the other I consider'd my ways says David turn'd them over and over as the word is and then I turn'd my feet unto thy testimonies Are there any for all the Judgements fallen on us or that threatens us returning apace with regret and hatred of sin hastening unto God and mourning and weeping as they go bedewing each step with their tears yea where that newness of Life that the word so long and now the word and the rod together are so loud calling for Who more reforming his Tongue from evil and lips from guile changing Oaths and Lyes and Calumnies into a new Language into Prayers and reverend speaking of God and joyning a sutable consonant carriage eschewing evil and doing good labouring to be fertile in Holiness to bring forth much fruit to God This were the way to see good days indeed this is the way to the longest Life the only long Life and length of Days one eternal Day as St. Augustine on these words one Day in thy Courts is better than a thousand Millia dierum desiderant Homines multum volunt hic vivere contemnant millâ—a dierum desiderent unum qui non habet ortum occasum cui non cedit hesternus quem non urget crastinus The reason added is above all exception 't is supreme the eyes of the Lord c. If he that made times and seasons and commands and formes them as he will if he can give good Days or make Men happy then the only way to it sure must be the way of his obedience to be in the constant favour of the great King and still in his gracious thoughts to have his eye and his ear if this will serve turn and if this do it not I pray you what will then the righteous Man is the only happy Man for the eyes of the Lord are upon him Surer happy Days hence than theirs that draw them from the aspect of the Stars the Eyes of the Father of Lights benignity beholding them the trine aspect of the blessed Trinity The love he carries to them draws his eye still towards them no forgetting of them nor slipping of the sit season to do them good his Mind I may say runs on that he sees how 't is with them and receives their suits gladly rejoyces to pâ—t favours upon them He is their assured friend yea he is their Father what can they want they cannot miss of any good that his love and power can help them to But his Face c. So our happiness and misery are in his Face his looks Nothing so comfortable as his favourable Face nothing so terrible again as his Face his anger as the Hebrew word is often taken that signifies his Face And yet how many sleep sound under this misery but believe it 't is a dead and a deadly sleep the Lord standing in terms of enmity with thee and yet thy Soul at case pitiful accursed ease I regard not the differences of your outward estate that 's not a thing worth the speaking of if thou be poor and base and in the Worlds eye but a wretch and with all under the hatred of God as being an impenitent hardned sinner those other things are nothing this is the top yea the total sum of thy misery or be thou beautiful or rich or noble or witty c. or all these together or what thou will but is the Face of the Lord against thee think as thou wilt thy estate is not to be envyed but lamented I cannot say much good do it thee with all thy enjoyments for 't is sure they can do thee no good and if thou doest not believe this now the Day is at hand wherein thou shalt be forc'd to believe it finding it then irrecoverably true If you will you may still follow the things of the World walk after the lusts of your own hearts neglect God and please your selves but as Solomons word is of judgement remember that the Face of the Lord is against thee and in that judgement it shall unvail it and let thee see it against thee Oh! the terriblest of all sights The Godly often do not see the Lord's favourable looks while he is eying them and the wicked usually do not see nor perceive neither will believe that his Face is against them but besides that the day of full discovery is a coming the Lord doth sometimes let both the one and the other know somewhat how he stands affected towards them in peculiar deliverances and mercies Tells his own that he forgets them not but both sees and hears them when they think he does neither after that loving and gracious manner they desire and is here meant and sometimes le ts forth glances of his bright countenance darts in a beam upon their Souls that is more worth than many Worlds And on the otherside he is pleased sometimes to make it known that his Face is against the wicked either by remarkable outward judgements which to them are the vent of
poor vanity or other instead of him Surely the Godly Man when he thinks on this is exceedingly ashamed of himself cannot tell what to think of it God his exceeding joy whom in his right thoughts he esteem's so much above the World and all things in it yet to use him thus when he is speaking to him to break off from that and hold discourse or change a word with some base thought that steps in and whispers to him or at the best not to be stedfastly minding the Lord to whom he speaks and possess'd with the regard of his presence and of his business and errand with him This is no small piece of our misery here these wandrings are evidence to us that we are not at home but yet for this tho we should be humbled and still labouring against it yet not so discourag'd as to be driven from the work Satan would desire no better than that it were to help him to his wish and sometimes a Christian may be driven to think what shall I do still thus abusing my Lords name and the priviledge he hath given me I had better leave off no not so by any means strive against the miserable evil in thee but cast not away thy happiness be doing still 'T is a froward childish humour when any thing agrees not to our mind to throw all away thou mayest come off with halting from thy wrestlings and yet obtain the Blessing for which thou wrestled 4. Those Graces which are the due qualities of the heart disposing it for prayer in the exercise of it should be excited and acted as Holiness the Love of it the Desire of increase and growth of it so the humbling and melting of the heart and chiefly Faith which is mainly set on work in prayer draw forth the sweetnesses and vertues of the Promises to desire earnestly their performance to the Soul and to believe that they shall be performed to have before our eyes his Goodness and Faithfulness who hath promised and to rest upon that and for success in Prayer exercising Faith in it it is altogether necessary to interpose the Mediator and look through him and to speak and petition by him who warns us of this that there is no other way to speed no man cometh to the Father but by me As the Jews when they prayed look'd toward the Temple were was the Mercy-Seat and the peculiar presence of God thus ought we in all our praying to look on Christ who is our Propitiatory and in whom the fullness of the Godhead dwells bodily The forgetting of this may be the cause of our many disappointments 5. Fervency not to seek coldly that presages refusal fire in the Sacrifice otherwise it ascends not no sacrifice without incense and no incense without fire Our remiss dead hearts are not likely to do much for the Church of God nor for our selves where are those strong cries that should pierce the Heavens his ear is open to their cry He hears the faintest coldest Prayer but not with that delight and propenseness to grant it his Ear is not on 't as the word here is he takes no pleasure in hearing on 't but cries heart-cries Oh! those take his Ear and move his Bowels for these are the voice the cries of his own Children A strange word of encouragement to importunity give him no rest Is. 62. 7. Suffer him not to be in quiet till he make Jerusalem a praise in the Earth A few such Suiters in these times were worth thousands such as we are our prayers stick in our Breast scarce come forth much less go up and ascend with that piercing force that would open up the way for deliverances to come down But in this must be some difference of temporal and spiritual things the Prayer in the right strain cannot be too fervent in any thing but the desire of the thing in temporals may be too earnest a feverish distemper'd heat which diseases the Soul therefore in these things a holy indifferency concerning the particular may and should be joyn'd with the fervency of Prayer but in spiritual things there is no danger in vehemency of desire covet these hunger and thirst be uncessantly ardent in the suit yet even in those in some particulars as for the degree and measure of Grace and some peculiar furtherances they should be presented so with earnestness as that withal it be with a reference and resignation of it to the Wisdom and Love of our Father For the other point the answer of our Prayers which is in this openness of the ear it is a thing very needful to be considered and attended to if we think that Prayer is indeed a thing that God takes notice of and hath regard to in his dealing with his Children 't is certainly a point of Duty and Wisdom in them to observe how he takes notice of it and bends his ear to it and puts to his hand to help and so answers it this both furnishes matter of praise and stirs up the heart to render it therefore in the Psalms so often the hearing of prayer observed and recorded and made a part of the Song of Praise and withal it endears both God and Prayer unto the Soul as we have both together Psal. 116. 1. I love the Lord because he hath heard my voice and my supplications the transposition in the Original pathetical I love because the Lord hath heard my voice I am in love and particularly this causes it I have sound so much kindness in the Lord I cannot but love he hath heard my voice And then it wins his esteem and affection to Prayer seeing I find this vertue in it we shall never part again I will call upon him as long as I live seeing Prayer draweth help and favours from Heaven I shall not be to seek for a way in any want or strait that can befall me In this there is need of direction but too many Rules may as much confuse a matter as too few and do many times perplex the mind and multiply doubts as many Laws do multiply pleading Briefly then 1. Slothful minds do often neglect the answers of God even when they are most legible in the very thing it self granted that was desired It may be through a total inadvertence in this kind never thinking on things as answers of our requests or possibly a continual eager pursuit of more turns away the mind from considering what it hath upon request obtain'd still so bent upon what further we would have that we never think what is already done for us one of the ordinary Causes of ingratitude 2. But tho' it be not in the same thing that we desire yet when the Lord changes our petitions in his answers 't is always for the better regards according to that known word of St. Augustine our well more than our will We beg deliverance we are not unanswered if he give patience and support be it under
and Kingdoms and Families where they are yea of the World the frame whereby it s mainly continued in regard to them Isa. 6. 13. But they that are ungrateful to the great Maker and Upholder of it and regardless of him What wonder they take no notice of the advantage they receive by the concernment of his Children in the World Here. 1. The Work 2. The End of it In the Work preparing of the Ark observe 1. Gods appointment 2. Noahs obedience The power of God was not tied to this yet his Wisdom choosed it he that steered the course of this Ark safely all that time could have preserved those he designed it for without it But thus it pleases the Lord usually to mix his wonderfullest deliverances with some selected means exercising that way our obedience in their use yet so as the singular power of his hand in them whereon faith rests doth clearly appear doing by them what in a more natural way they could not possibly effect 2. For the obedience of Noah if we should insist on the difficulties both in this work and in the way of their preservation by it it would look the clearer and be found very remarkable the length of the work the great pains in providing materials and consider we the opposition that likely he met with in it from the prophane about him the mightier of them at least the hatred and continual scoffs of all sorts it required principles of an invincible resolution to go through with it What would they say means this old dottard to do whether this monstruous Voyage and for that it spoke as no doubt he told them their ruin and his safety this would incense them so much the more you look far before you and what shall we all perish and you alone escape But through all the soveraign Command and gracious promise of his God carried him regarding their scoffs and threats as little in making the Ark as he did afterwards the noise of the waters about it when he was sitting safe within it This his obedience having indeed so boistrous winds to encounter had need of a well fastened root that it might stand and hold out against them all and so it had The Apostle St. Paul tells us that the root of it was by Faith being warned he prepared an Ark and there 's no living and lasting obedience but what springs from that root he believed what the Lord spake of his determin'd Judgement on the ungodly World and from the belief of that arose that holy fear which is expresly mention'd as exciting him to this work And he believed the Word of Promise that the Lord spoke concerning his preservation by the Ark and the belief of these two carried him strongly on to the work and through it against all counter blasts and opposition overcame his own doubtings and the wicked's mockings still looking to him that was the Master and Contriver of the Work Till we attain such a fixed view of our God and firm perswasions of his Truth and Power and Goodness it will never be right with us there will be nothing but wavering and unsettledness in our Spirits and in our ways every little discouragement from within or without that meets us will be like to turn us over we shall not walk in an even course but still reeling and staggering till Faith be set whole upon its own basis the proper Foundation of it not set betwixt two upon one strong prop and another that 's rotten that 's the way to fall off partly on God and partly on creature helps and encouragements or our own strength Our only safe and happy way is in humble obedience in his own strength to follow his appointments without standing and questioning the matter and to resign the conduct of all to his wisdom and love to put the rudder of our life into his hand to steer the course of it as seems him good resting quietly on his Word of Promise for our safety Lord whither thou wilt and which way thou wilt be my guid and it sufficeth This absolute following of God and trusting him with all is markt as the true Character of Faith in Abraham going after God from his Country not knowing nor not asking whither he went secure upon his guid and so in that other greater point of offering his Son silenced all disputes about it by that mighty conclusion of Faith accounting that he was able to raise him from the dead Thus here Noah by Faith prepared the Ark did not argue and question how shall this be done and if it were how shall I get all the kinds of beasts gathered together to put into it and how shall it be ended when we are shut in No but believed firmly that it should be finisht by him and he saved by it and he was not disappointed 2. The end of this work was the saving of Noah and his Family from the general Deluge wherein all the rest perished Here it will be fit to consider the point of the preservation of the Godly in ordinary and common Caties briefly in these Positions 1. It is certain that the Children of God as they are not exempted from the common universal Calamities and Evils of this life that befal the rest of Men so not from any particular kind of them as it is appointed for them with all others once to dye so we find them not priviledged from any kind of disease or other way of death not from falling by Sword or by Pestilence or in the â—renzie of a Feaver or any kind of sudden death yea when these or such like are on a Land by way of publick Judgement the godly are not altogether exempt from them but may fall in them with others as we find Moses dying in the Wilderness with those he brought out of Egypt Now though it was for a particular failing in the Wilderness yet it evinces that there is in this nothing prejudging their priviledges nor contrary to the love of God towards them and his Covenant with them 2. The Promises made to the Godly of preservation from Common Judgments have their truth and are made good in many of them so preserv'd though they do hold not absolutely and universally for they are ever to be understood in subordination to their highest good But when they are preserved they ought to take it as a gracious accomplishment even of these promises to them which the wicked many of which do likewise escape have no right to but are preserved for after Judgment 3. It is certain that the Curse and Sting is out of all those evils incident to the godly with others in life and death which makes the main difference though to the eye of the World invisible And it may be observed that in these Common Judgements of Sword or Pestilence or other epidemick diseases a great part of those that are cut off are most of the wickedest tho the Lord may send of those
Arrows to some few of his own to call them home The full and clear distinction of the godly and wicked being reserved for their after Estate in Eternity it needs not seem strange that in many things it appear not here one thing above all others most grievous to the Child of God may take away the wonder of other things they suffer in common that is the remainders of sin in them while they are in the flesh though there is a Spirit in them above it and contrary to it which makes the difference yet sometimes the too much likeness especially in the prevailings of corruption doth confuse the matter not only to others eyes but their own 4. Though the great distinction and severing be reserved to that great and solemn day that shall clear all yet the Lord is pleased in part more remarkably at sometimes to difference his own from the ungodly in the execution of temporal Judgments and to give these as preludes of that final and full Judgment And this of Noah was one of the most eminent in that kind being the most general Judgment that ever befel the World or that shall till the last and so the liveliest figure of it it was by water as the second shall be by fire it was most congruous that it should resemble in this as the chief point saving of righteous Noah and his Family from it prefiguring the eternal Salvation of Believers as our Apostle teacheth Wherein few that is eight persons were saved by water This great point of the fewness of those that are saved in the other greater Salvation as in this I shall not now prosecute only 1. If so few then the inquiry into our selves whither we be of these few would be more diligent and followed more home than it is yet with the most of us we are wary in our trifles and only in this easily deceived yea our own deceivers in this great point Is not this folly far beyond what you usually say of some penny wise and pound fool to be wise for a moment and fools for eternity 2. You that are indeed seeking the way of life be not discouraged by your fewness it hath always been so you see here how few of the whole World and is it not better to be of the few in the Ark than of the multitude in the waters let them fret as ordinarily they do to see so few more diligent for Heaven as no doubt they did of Noah and this is it that galls them that any should have higher names and surer hopes this way what are none but such as you going to Heaven think you us all damned what can we say but there is a flood of wrath wasting many so and certainly all that are out of the Ark shall perish in it 3. This is that main truth that I would leave with you look on Jesus Christ as the Ark of whom this was a figure and believe it out of him there is nothing but certain destruction a deluge of wrath all the World over out of Christ. Oh! it is our life our only safety to be in him But these things are not believed Men think they believe them and do not Were it believed that we are under the Sentence of eternal death in our natural estate and no escape but by removing out of our selves unto Christ Oh! what thronging would there be to him whereas now he invites and calls and how few are perswaded to come to him Noah believes the Lord's word of Judgment against the World believed his Promise made to him and prepared an Ark is it not a high sign of unbelief that there being an Ark of everlasting Salvation ready prepared to our hand we will not so much as come to it Will you be perswaded certainly that the Ark Door stands open his offers are free do but come and try if he will turn you away no he will not him that comes to me I will in no wise cast out And as there is such acceptance and sure preservation in him there is as sure perishing without him trust on what you will be you of a Giants stature as many were of them to help you to climb up as they would sure do when the Flood came on to the highest Mountains and tallest Trees yet it shall overtake you make your best of your worldly advantages or good parts or civil righteousness all shall prove poor shifts from the flood of wrath which rises above all those and drowns them only the Ark of our Salvation is safe think how gladly they would have been within the Ark when they found Death without it and now it was too late how would many that now despise Christ wish to honour him one Day Men so long as they thought to be safe on the Earth would never betake them to the Ark would think it a Prison and could Men find Salvation any where else they would never come to Christ for it this is because they know not But yet be it necessity let that drive thee in and then being in him thou shalt find reason to love him for himself besides the Salvation thou hast in him 2. You that have fled into him for refuge wrong him not so far as to question your safety what though the floods of thy former guiltiness rise high thine Ark shall still be above them and the higher they rise the higher he shall rise shall have the more glory in free justifying and saving thee though thou find the remaining power of sin still within thee yet it shall not sink thine Ark there was in this Ark sin yet they were saved from the flood if thou doest believe that puts thee in Christ and he will bring thee safe through without splitting or sinking 3. As thou art bound to account thy self safe in him so to admire that love that set thee there Noah was a holy Man but whence was both his holiness and preservation while the World perisht but because he found favour or free grace as the word is in the eyes of the Lord. And no doubt he did much contemplate this being secure within when the cries of the rest drowning were about him thus think thou seeing so few saved in this blessed Ark wherein I am in comparison of the multitudes that perish in the deluge whence is this why I chosen and so many about me left why but because it pleased him But all is streight here we have no hearts nor no time for ample thoughts of this love till we be beyond time then shall we admire and praise without ceasing and without wearying Verse 21. 21. The like figure whereunto even Baptism doth also now save us not the putting away the filth of the flesh but the answer of a good Conscience towards God by the resurrection of Iesus Christ. AS the Example the Apostle here makes use of is great and remarkable so its fit and sutable for the instruction of Christians this he clears in
can digest much frowardness of a Husband and make that her patient subjection a sacrifice to God Lord I offer this to thee and for thy sake I humbly bear it The worth and love of a Husband may cause that respect where this Rule moves not but the Christian Wife that hath love to God tho her Husband be not so comely nor so wise nor any way so amiable as many others yet because her own Husband and because of the Lord's command in the general and his Providence in the particular dispose of his own therefore she loves and obeys That if any obey not the Word This supposes a particular Case and applies the Rule to it takes it for granted a believing Wiâ—e will chearfully observe and respect a believing Husband but if an Unbeliever yet that unties not this engagement yea there is something in it presses it and binds it the more a singular good that probably may follow upon obeying such by that good Conversation they may be gained that believe not the Word not that they could be fully converted without the Word but having a prejudice against the Word that may be remov'd by the carriage of a believing Wife and they may be somewhat mollified and prepar'd and induc'd to hearken to Religion and take it into consideration This gives not Christians warrant to draw on this Task and make themselves this Work by chusing to be joyned to an Unbeliever either a prophane or meer natural Husband or Wife but teaches them being so matched what should be their great desire and their suitable carriage to the attainment of it And in the primitive Christian times this fell out often that by the Gospel preached the Husband might be converted from gross Infidelity Judaism or Paganism and not the Wife or the Wife which is the supposition here and not the Husband and there came in the use of this consideration And in this is the freedom of Divine Grace to pick and chuse where he will one of a Family or two of a Tribe as the Prophet hath it and according to our Saviour's word two in one Bed the one taken and the other left Some selected Ones in a Congregation and in a House a Child possibly or Servant or Wife and leave the rest The Apostle seems to imply particularly that there were many instances of this Wives Converts and Husbands unbelieving We can determine nothing of their conjecture that think there shall be more of that Sex here call'd the weaker Vessel than of the other that shall be Vessels of honour which God seasons with Grace here and hereafter will fill with Glory but this is clear that many of them are converted while many Men and divers of them very wise and learned Men having the same and far greater means and opportunities do perish in unbelief This I say evidences the Liberty and the Power of the Spirit of God that Wind that bloweth where it listeth and withal it suits with that word of the Apostle that the Lord this way abases these things that men account so much of and hath chosen the weak things of the World to confound the mighty c. Nor doth the pliableness and tenderness of their affections tho Grace once wrought may make good use of that make their conversion the easier but the harder rather for through Natures corruption they would by that yield more to evil than to good but the efficacy of Grace appears much in establishing their hearts in the love of God and making them once possess'd with that to be inflexible and invincible by the tentations of the World and the strength and â—lights of Satan That which is here said of their Conversation holds of the Husband in the like case and of Friends and Kindred and generally of all Christians in reference to them with whom they converse that their spotless holy carriage as Christians and in their particular stations as Christian Husbands or Wives or Friends is a very likely and hopeful means of converting others that believe not Men that are prejudic'd observe actions a great deal more than words In those first times especially the blameless carriage of Christians did much to the increasing of their number Strive ye Wives and others to adorn and commend the Religion you profess to others especially those nearest you that are averse Give no just cause of scandal and prejudice against Religion beware not only of gross â—ailings and ways of sin but of such imprudencies as may expose you and your Profession study both holy and wise carriage and pray much for it Iam. 1. 5. If any of you lack Wisdom lâ—t him ask of God that giveth to all men liberally and upbraideth not and it shall be given him But if Wives and other private Christians be thus oblig'd how much more the Ministers of the Wordâ— Oh! that we could remember our deep engagement to Holiness of life he said right either teach none or let your life teach too Cohelleth anima conciâ—natrix must the Preacher be the Word of Life springing from inward Affection and then Vita conciâ—natrix The Sundays Sermon lasts but an hour or two but holinesâ— of Life is a continued Sermon all the Week long They also without the Words may he won The Conversion of a Soâ—l is an inestiâ—â—aâ—â— gaiâ— 't is a high trading and design to go about it Oh! the precious Soul but disvalu'd by most Will we believe him that knew well the price of it for he pâ—id it that the whole visible World is not worth one Soul the gaining it all cannot countervail that less This Wives and Husbands and Parents and Friendâ— iâ— themselves converted would consider seriously and apply themselves to pray much that their unconverted Relations in nature dead may be enliven'd and they may receive them from death and esteem of nothing rest in no natural content nor gain without that at least using uncâ—sâ—â—nt diligence in seeking it and their utmost skill and pâ—â—ns in it but above all this is the peculiar task of Ministers as the Apostle often repeats it of himself 1 Cor. 9. all gains on earth base for this a Soul converted is gained to it self gained to the Pastor or Friend or Wife or Husband that sought it and gained to Jesus Christ added to his Treasury who thought not his own precious Blood too dear to lay out for this Gain Verse 2. While they behold your chast Conversation coupled with fear AS all Graces are connexed in their own Nature so 't is altogether necessary that they be found so for the end here propounded the conversion of those that are strangers to Religion and possest with false notions of it and prejudices against it 'T is not the regularness of some particular actions nor the observance of some duties that will serve but it is an even uniform frame of Life that the Apostle here teaches Christian Wives particularly in reference to this end the gaining or conversion
Truth once fully clear'd oughâ— to be slighted yet there are things that may be true and yet are but of less importancâ— and of less evidence than others And that this difference is wisely to be consider'd by Christians for the interest of this agreement of Minds here recommâ—nded and concerning it we may safely conclude 1. That Christians ought to have a clear and unanimous belief of the mysteries and principlâ—s oâ— Faith to agree in those without controversie 2. They ought to be diligent in the research of Truth in all things that concern Faith and Religion and withal to use all due means for the fullest consent and agreement in them all that possibly can be attained 3. Perfect and universal consent in all after all industry bestow'd on 't for any thing we know is not â—ere attainable neither betwixt all Chuâ—ches nor all Persons in one and the same Church And therefore though Church Meetings and Synods as the fittest and effectuallest way to this Unity should endeavour to bring the Church to the fullest agreement that may be yet they should beware least the straining it too high in all things rather break it and an over diligence in appointing Uniformities remove them further from it leaving a latitude and indifferency in things capable of it is often a stronger preserver of Peace and Unity But this by the way We will rather give some few Rules that may be of use to every particular Christian toward this common Christian good of Unity of Mind 1. Beware of two extreams that often cause divisions captivity to Custom on the one hand and affectation of Novelty on the other 2dly Labour for a stay'd Mind that will not be toss'd with every wind of Doctrine or appearance of Reason as some that as Fanes easily are blown to any side with mistakes of the Scriptures either arising in their own minds or suggested by others 3dly In unclear and doubtful things be not pertinacious as the weakest minds are readiest to be upon â—â—eming Reason which try'd will possibly fall to nothing yet they are most assur'd and cannot suffer a different thought in any from their own there is naturally this Popeness in every mans mind and most I say in the shallowest a kind of fancy'd Infallibility in themselves which makes them contentious contrary to the Apostles Rule Phil. 2. 3. And as earnest upon differing in the smallest Punctilio as in a high Article of Faith Stronger Spirits are usually more patient of contradiction and less violent especially in doubtful things and they that see furthest are least peremptory in their determinations The Apostle to Timothy 2 Ep. 1. chap. hath a Word the Spirit of a sound Mind 't is a good sound constitution of mind not to feel every blast either of seeming reason to be taken with it or of cross opinion to be offended at it 4thly Joyn that which is there the Spirit of Love in this particular Not at all abating affection for every light difference and this the most are a little to blame in whereas the abundance of that should rather fill up the gap of these petty disagreements that they do not appear nor be at all sensibly to be found No more disaffection ought to follow this than the difference of our Faces and Complexions or feature of Body which cannot be found in any two alike in all things And these things would be of easier perswasion if we consider'd 1. How supple and flexible a thing Humane Reason is and therefore not lightly to be trusted to and that especially in Divine â—hings for we here know but in part 2. The small importance of some things that have bred much noise and dissention in the World as the Apostle speaks of the Tongue how little a sparke how great a fire will it kindle and a great many of these debates that cost men so mâ—ch pains and time as far from clear decision as when they began and possibly of so little moment that if they were ended their profit would not quit the cost 3. Consider the strength of Christian Charity that if it dwelt much in our hearts would preserve this Union of Mind amidst very many different thoughts such as they may be and would teach us that Excellent Lesson the Apostle gives to this purpose Phil 3. 15 16. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveal even this unto you Nevertheless whereto we have already attained let us walk by the same rule let us mind the same thing Let us follow our Lord unanimously in what he hath clearly manifested to us and given us with one consent to embrace as the Spheres notwithstanding each one hath his particular motion yet all are wheel'd about together with the first And that leads us to consider the further extent of this word to agree in Heart and in Conversation walking by the Rule of those undoubted Truths we have receiv'd And in this I shall recommend these two things to you 1. In the defence of the Truth as the Lord shall call us let us be of one Mind and all as one Man Satan acts by that Maxime and his Followers have it all divide and conquer and therefore let us hold that counter Maxime Vnion invincible 2. In the Practice of that Truth agree as one let your Conversation be uniform by being squared to that one Rule and in all Spiritual Exercises joyn as one be of one Heart and Mind would not our Publick Worship think you prove much more both comfortable and profitable if our hearts mâ—t in it as one that we could say of our hearing the Word as he Acts 10. We are all here present before God to hear all things c. And if our Prayers ascended up as one Pillar of Incense to the Throne of Grace if they besieg'd it as an Army all surrounding it together for the obtainment of favour to our selves and the Church This is much with God the consent of hearts petitioning so says our Saviour Where two or three are gathered not their bodies within the same Walls only for so they are but so many Carkasses tumbled together and the promise of his being amongst us not made to that for he is the God of the Living and not of the Dead 't is the Spirit of darkness that abides amongst the Tombs and Graves but gathered in my name one in that one holy name written upon their hearts and uniting them and so thence express'd in their joynt-Services and Invocations so he says there of them who agree upon any thing they shall ask if all their hearts present and hold it up together if they make one cry or song of it that harmony of their hearts shall be sweet in the Lord's ears and shall draw a gâ—acious answer out of his hand if ye agree your joynt petitions shall be as it were an arrest or decree that shall stand
in Heaven it shall be done for them of my Father which is in Heaven But alas where is ours The greatest part of Hearts say nothing and others with such wavering and such a jarring harsh noise being out of tune earthly too low set that they spoil all and disappoint the Answers Were the Censer fill'd with those united Prayers Heaven-wards it would be fill'd with Fire Earth-wards against the Enemies of the Church And in your private Society seek unanimously your own and each anothers Spiritual Good not only agreeing in your affairs and civil converse but having one heart and mind as Christians to eat and drink together if no more is such Society as Beasts may have to do these in the excess to guzzle and drink intemperately together is a Society woâ—se than that of Beasts and below them to discourse together of civil business is to converse as men but the peculiar converse of Christians in that notion as born again to Immortality an unfading Inheritance above is to further one another towards that to put one another in mind of Heaven and things that are Heavenly And 't is strange that men that profess to be Christians when they meet either fill one anothers ears with Lies and prophane Speeches or with Vanities and Trifles or at the best with the Affairs of Earth and not a word of those things that should most possess the Heart and where the minds should be most set but are ready to reproach and taunt any such thing in others What are you asham'd of Christ and Râ—ligion Why do you profess it then Is there such a thing think ye as Communion of Saints if not why say you believe it 'T is a Truth think of it as you will the Publick Ministry will profit little any where where a People or some part of them are not thus one and do not live together as of one mind and use diligently all due means of edifying one another in their holy Faith How much of the primitive Christians praise and profit is involv'd in the word they were together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord with one mind and so they grew the Lord added to the Church Consider 1. How the Wicked are one in their ungodly Designs and Practices the Scales of Leviathan as Luther expresses are linkt together shall not the Lord's Followers be one in him They unite to undermine the Peace of the Church shall not the Godly joyn their Prayers to countermine them 2. There is in the Heart of all the Saints one Spirit how can they be but one since they have the same purpose and journey tend to the same home and why shall they not walk together in that way When they shall arrive there they shall be fully one and of one mind not a jar nor difference all their Harps perfectly in tune to that one new Song Having Compassion This testifies that 't is not a bare speculative agreement of opinions that is the badge of Christian Unity for this may accidentally be where there is no further Union but that they are themselves one have one life in that they feel how it is one with another there is a living sympathy amongst them as making up one Body animated with one Spirit for that 's the reason why the Members of the Body have that mutual feeling even the remotest and distantest and the most excellent with the meanest this the Apostle urges at large Rom. 12. 4. and 1 Cor. 12. And this lively Sense is in every living Member of the Body of Christ towards the whole and towards each other particular part This makes a Christian rejoyce in the welfare and good of another as if it were his own and feel their griefs and distresses as if himself were really sharer in them for the word comprehends all feeling together feeling of jâ—y as well as of grief Heb. 13. 3. 1 Cor. 12. 26. And always where there is most of Grace and of the Spirit of Jesus Christ there is most of this Sympathy The Apostle St. Paul as he was eminent in all Grace had a large Portion of this 2 Cor. 11. 29. And if this ought to be in reference to their outward condition much more in spiritual things rejoycing at the increases and flourishing of Grace in others That base envy that dwells in the hearts of rotten Hypocrites that would have all ingross'd to themselâ—es argues that they move not further than the compass of self that the pure love of God and the sincere love of their Brethren flowing from it is not in them but when the heart can unfeigneâ—ly rejoyce in the Lords bounty to others and the lustre of Grace in others far out-shining their own truly 't is an evidence that what Grace such a one hath is upright and good and that the law of Love is engraven in their hearts And where that is there will be likewise on the otherside a compassionate tender sense of the infirmities and frailties of their Brethren Whereas some accouâ—t it a sign of much advancement and spiritual proficiency to be able to sit upon the qualifications and actions of othâ—rs and to lavish out severe censures round about them to sentence one weak and of poor abilities and another proud and lofty and a third covetous c. And thus to go on in a Censor-like-magisterial strain it were truly an evidence of more Grace not to get upon the Bench to judge them but sit down rather and mourn for them when they are manifestly and reaâ—ly faulty and for their ordinary infirmiâ—ies to consider and bear them These are the characters we find in the Scriptures of stronger Christians Rom. 15. 1. Gal. 6. 1. This holy and humble sympathy argues indeed a strong Christian and nothing truly as one says shews a spiritual Man so much as the dealing with another Mans sin far will he be from the ordinary way of insulting and trampling upon the weak or using rigour and bitterness even against some gross falls of a Christian but will rather vent his compassion in tears than his passion in fiery raylings will bewail the frailty of Man and or dangerous condition in this Life amidst so many snares and tentations and such strong and subtle enemies 2dly As this sympathy works to particular Christians in their several conditions so by the same reason it acts and acts more eminently towards the Church and the publick Affairs that concern its good And this is it that we find hath breath'd forth from the hearts of the Saints in former times in so many pathetical complaints and Prayers for Sion Thus David in his saddest times when he might seem most dispensable to forget other things and be wholly taken up with lamenting his own fall Psal. 51. yet even there he leaves not out the Church ver 17. in thy good pleasure do good to Zion And his heart broken all to pieces yet the very pieces cry no less for the building of
Father which is in Heaven to love them that hate you and bless them that curse you 't is a kind of perfection ver 48. He makes his Sun to shine on the Righteous and the Wicked c. Be you like it howsoever Men behave themselves keep you your course and let your benign influence as you can do good to all And Jesus Christ sets in himself these things before us Learn of me not to heal the sick or raise the dead but Learn for I am meek and lowly in Heart And if you be his Followers this is your way as the Apostle here addeth hereunto are you called and this is the end of it agrecable to the way that you may inherit a blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowing that Understanding â—right the Nature of your holy calling and then considering it wisely and conforming to it They that have nothing beyond an external calling and profession of Christianity are wholly bliud in this point do not think what this imports a Christian. Could they be drawn to this it were much it were indeed all to know to what they are called and to answer it to walk like it but as one calls a certain sort of Lawyers indoctum doctorum genus we may call the most an unchristian kind of Christians But even they that are real partakers of this spiritual and effectual Call yet are much to seek in this often viewing their rule and laying it to their Life their hearts and words and actions and squaring by it and often posing themselves suits this my calling Is this like a Christian 'T is a main point in any civil Station to have a suitable convenient carriage to a Man's Station and condition that his actions become him but how many incongruities and solecisms do we commit forgetting our selves who we are and what we are called to to what as our duty and to what as our portion and inheritance and these indeed agree together we are called to an undefiled a holy Inheritance and therefore likewise to be Holy in our way to it for that contains all We are called to a better estate at home and called to be sitted for it while we are here to an Inheritance of light and therefore to walk as Children of light and so here to blessing as our inheritance and to blessing as our duty for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thereunto relates to both looks back to the one and forward to the other the way and the end both Blessing The fulness of this inheritance is reserv'd till we come to that Land where it lyeth there it abideth us but the earnests of that fulness of blessing are bestow'd on us here spiritual blessings in heavenly places in Christ they descend from those heavenly places upon the heart that precious name of our Lord Jesus powred on our hearts if we be indeed interessed in him as we pretend and we have peace with God through our Lord Jesus Christ we are put in possession of that blessing of forgiveness of sin and in terms of love and amity with the Father being reconciled by the blood of his Son and then blessed with the anointing of the Spirit the graces infus'd from Heaven now all these do so cure the bitter accursed distempers of our natural Hearts and so perfume it that it cannot well breath any thing but sweetness and blessing towards others being it self thus blessed of the Lord it eccho's blessing both to God and Men to his blessing of it and its words and whole carriage are as the smell of a Field that the Lord hath blessed as old Iacob said of his Son's Garments The Lord having spoke pardon to a Soul and instead of the curse due to sin bless'd it with a title to glory it easily and readily speaks pardon and not only pardon but blessing to the advantage even to these that outrage it most and deserve worst of it reflects still on that Oh! what deserv'd I at my Lords hands so many talents forgiven me shall I stick at forgiving a few pence And then call'd to inherit a blessing so every Believer an heir of blessing and not only are the spiritual blessings he hath received but even his largeness of blessing others is a pledge to him an evidence of that heirship as those that are bent to cursing though provok'd yet can look upon that as a sad mark that they are heirs of a curse Ps. 109. 18. shall they not that delight in cursing have then enough of it when they shall hear that doleful word go ye cursed c. And on the other side as for the Sons of blessing that spar'd it not to any the blessing they are Heirs to is a blessedness it self and they to be enter'd into it by that joyful speech come ye blessed of my Father c. Men can but bless one another in good wishes and the Lord in praises and applauding to his blessedness but the Lord's blessing is really making blessed an operative word brings the thing with it Inherit a Blessing Not called to be exempted from troubles and injuries here and to be extoll'd and favour'd by the World but on the contrary rather to suffer the utmost of their malice and be the mark of their arrows of wrongs and scoffs and reproaches but it matters not this weighs down all you are called to inherit a blessing which all their cursings and hate cannot prejudge you of for as this inheriting of blessing binds on the duty of blessing others upon a Christian so it encourages to go through the hardest contrary measure they receive from the World if the World should bless you and applaud you never so loud yet that blessing cannot be call'd an inheritance they fly away and dy out in the air have no substance at all much less that endurance that may make them an inheritance and more generally is their any thing here so to be called the surest inheritances are not more than for term of Life to any one Man their abiding is for others that succeed but he removes and when a Man is to remove from all he hath possess'd and rejoyc'd in here then fool indeed if nothing provided for the longer O! how much longer abode he must make elsewhere Will he not then bewail his madness that he was hunting a Shaddow all his Life time and may be turned out of all his quiet possessions and easie dwelling before that and in these times we may the more readily think of this but at the utmost at night when he should be for most rest when that sad night comes after this day of fairest prosperity the unbeleiving unrepenting sinner lies down in sorrow in a woful bed then must he whether he will or no enter possession to this inheritance of everlasting burnings he hath an inheritance indeed but he had better want it and himself too be turn'd to nothing Do you believe there are treasures that neither Thief breaks
diligent endeavour to observe them that vehemently hate what most pleases their corrupt Nature and love the command that crosses it most this is an imperfect kind of perfection Phil. 3. 12 15. On the otherside Evil-doers are they that commit sin with greediness that walk in it make it their way that live in sin as their Element take pleasure in unrighteousness as the Apostle speaks their great faculty and their great delight lyes in sin they are skillful and cheerful Evil doers not any one Man in all kind of sins that 's impossible there is a concatenation of sin and one disposes and induces to another but yet one ungodly Man is readily more vers'd in and delighted with some one kind of sin another with some other forbears none because evil and hateful to God but as he cannot travel over the whole globe of wickedness go the full circuit he walks up and down in his accustomed way of sin No one Mechanick is good at all Trades nor any Man expert in all Arts but he is an evil doer that follows the particular Trade of the sin he hath chosen is active and diligent in that and finds it sweet In a word the main of this opposition lyeth in the bent of the affection what way it is set The godly Man hates the evil he possibly by tentation hath been drawn to do and loves the good he is frustrate of and having intended hath not attain'd to do the sinner that hath his denomination from sin as his course hates the good that sometimes he is forc'd to do and loves that sin which many times he does not either wants occasion and means and so cannot do or through check of an enlightened conscience possibly dares not do tho'so bound up from the act as a Dog in a Chain yet the habit the natural inclination and desire in him is still the same the strength of his affection is carried to sin As in the weakest godly Man there is that predominant sincerity and desire of holy walking according to which he is call'd a righteous person the Lord is pleas'd to give him that Name and account him so being upright in Heart tho' often failing There is a righteousness of a higher strain upon which his Salvation hangs that is not in him but upon him he is cloath'd with it but this other of sincerity and of true and hearty tho' imperfect obedience is the righteousness here meant oppos'd to evil doing 2dly Their opposite condition or portion is express'd in the highest notion of it that wherein the very being of happiness and misery lyeth the favour and anger of God As their natures differ most by the habitude of their affection towards God as their main distinguishing character so the differences of their estate consists in the point of his affection towards them spoke here in our language by the divers aspects of his countenance for that our love and hate usually look's out and shews it self that way Now for the other word expressing his favour to the righteous by the openness of his Ear the opposition in the other needed not for either the wicked pray not or if they do 't is indeed no Prayer the Lord doth not account nor receive it as such and if his face be set against them certainly his ear is shut against them too and so shut that it openeth not to their loudest Prayer Tho they cry in mine ears with a loud voice yet will I not hear them sayes the Lord. And before we pass to the particulars of their condition as here we have them this we would consider a little and apply it to our present business what are these Persons the Lord thus regards and opens his ear to their Prayer This we pretend to be seeking after that the Lord would look favourably upon us and hearken to our Suits for our selves and this Land and the whole Church of God within these Kingdomes Indeed the fervent Prayer of a faithful man availeth much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is of great strength a mighty thing that can bind and loose the influences of Heaven as there is instanc'd and the Prayer of a Righteous Man be it but of one Righteous Man how much the combined cries of many of them together And that we judge not the Righteousness there and here mention'd a thing above human estate Elias sayes the Apostle was a man and a man subject to like passions as we are and yet such a righteous Person as the Lord had an eye and gave ear to in so great a matter but where are those righteous fasters and prayers in great Congregations How few if any to be found that are but such in the lowest sense and measure real Lovers and Inquirers after holiness What are our meetings here but Assemblies of Evil doers rebellious Children ignorant and prophane Persons or dead formal Professors and so the more of us the worse incensing the Lord more and the multitude of Prayers tho we could and would continue many days all to no purpose from such as we Though ye make many prayers when ye multiply prayer I will not hear And when ye spread forth your hands I will hâ—de mine eyes from you your hands so filthy that if you would follow me to lay hold on me with them you drive me further off as one with foul hands following a Person that is neat to catch hold of him and if you spread them out before me my eyes are pure you will make me turn away I cannot endure to look upon them I will hide mine eyes from you And fasting added with prayer will not do it not make it pass when they fast I will not hear their cry Jer. 14 'T is the sin of his People that provokes him instead of favourable looking on them to have his eyes upon them for evil and not for good as he threatens and therefore without puting way of that prayer is lost breath doth no good They that retain still their sins will not hearken to his voice how can they expect but that justly threatned retaliation Prov. 1. and that the Lord in holy scorn in the day of their distress should send them for help and comfort to these things they have made their Gods have preferr'd before him in their trouble They will say arise and save us but where are the Gods that thou hast made thee let them arise if they can save thee in the time of thy trouble Jer. 2. 28. And not only do fouler Impieties thus disappoint our prayers but the lodging of any sin in our affection if I regard iniquity in my heart says the Psalmist the Lord will not hear my voice if I see iniquity the word is if mine eye look pleasantly upon it his will not look so upon me nor shall I find his ear so ready and open Says not if I do sin but if I regard it in my heart The heart entertaining and embracing a sin be
eyes upon the Righteous Now the perswasion of this Truth is the main establishment of a godly mind amidst all the present confusions that appear in things and 't is so here intended and in the Psalm and throughout the Scriptures To look upon the present flourishing and prosperity of Evil doers and distresses and sorrows of the Godly is a dark obscure matter in it self but the way to be cleared and comforted is to look above them to the Lord they loâ—k'd unto him and were lightned Psal. 34. 5. that answers all doubts to believe this undoubted providence and justice the Eye of God that sees all yea rules all these things and in the midst of all the painted happiness of Wicked Men this is enough to make them miserable the Lord's Face is against them and they shall surely find it so he hath wrath and judgement in store and will bring it forth to light will execute it in due time he is preparing for them that cup spoke of and they shall drink it so in the saddest condition of his Church and a believing Soul to know this that the Lord's eye is even then upon them and that he is upon thoughts of peace and love to them is that which settles and composes the mind Thus in that Psalm before cited it was such difficulties that did drive David's thoughts to that for satisfaction if the Foundations be destroy'd what can the righteous do in the time of such great shakings and confusions the righteous Man can do nothing to 't but the righteous Lord can do enough he can do all the righteous Lord that loveth righteousness while all seems to go upside down he is on his Throne he is trying and judging and will appear to be Judge This is the thing that a faithful Soul should learn to look to and not lose view and firm belief of and desire the Lord himself to raise their minds to it when they are like to sink Natural strength and resolution will not serve turn floods may come that will arise above that something above a man's own must support him Therefore say with David when my Spirit is overwhelm'd lead me to the Rock that is higher than I They think sometimes 't is so hard with them he regards not but he assures them the contrary Is. 49. I have graven thee upon the palms of mine hands I cannot look upon my own hands but I must remember thee and thy walls are continually before me this is that the Spouse seeks for set me as a Seal upon thine Arm Cant. 8. Now a little more particularly to consider the Expressions and their Scope here how is it made good that the former words teach that they that walk in the ways of wickedness can expect no good are certainly miserable Thus the face of the Lord is against them Prosper they may in their Affairs and Estates may have Riches and Posterity and Friends and the World caressing them and smiling on them on all hands but there is that one thing that damps all the Face of the Lord is against them this they feel not indeed for the time 't is an invisible ill out of sight and out of mind with them but there is a time of the appearing of this Face of the Lord against them the revelation of his just Iudgment as the Apostle speaks sometimes precursory days of it here but however one great prefixed day a day of darkness to them indeed wherein they shall know what this is that now founds so light to have the Face of the Lord against them a look of it more terrible than all present miseries combined together what then shall the Eternity of it be to be punished as the Apostle speaks with everlasting destruction from the presence of the Lord and the glory of his Power Are we not then impertinent foolish Creatures that are so thoughtful how our poor businesses here succeed with us and how we are accounted of in the World and how the faces of men are towards us and scarce ever enter into a secret serious enquiry how the countenance of God is to us whether favourably shining on us or still angrily set against us as it is against all impenitent sinners The Face of the Soul being towards God turn'd away from the World and Sin argues to it that his Face is not against it but that he hath graciously look'd upon it and by a look of love hath drawn it towards himself for we act not first in that non amatur Deus nisi de Deo 't is he that prevents us and by the beam of his kindles love in our hearts Now the Soul that 's thus set towards him it may be doth not constantly see here his face shining full and clear upon it but often clouded it may be hath not not yet at all seen it sensibly yet this it may conclude seeing my desires are toward him and my chief desire is the sweet light of his countenance though as yet I find not his face shining on me yet I am perswaded it is not set against me to destroy me Misbelief when the Soul is much under and distemper'd may suggest this sometimes too but yet still there is some spark of hope that it is otherwise and that the eye of the Lord's pity is even in that estate upon us and will in time manifest it self to be so To the other what assurance have the Godly for that seeing of good these blessings you speak of This the Eyes of the Lord are upon them and his Ears open to their prayer if you think him wise enough to know what is good for them and rich enough to afford it they are sure of one thing he loves them they have his good will his heart is towards them and therefore his Eye and his Ear can they then want any good If many Days and outward good things be indeed good for them they cannot miss of these he hath given them already much better things than these come to and hath yet far better in in store for them and what way soever the World go with them this it self is happiness enough that they are in his love whose loving kindness is better than Life sweet days have they that live in it what better days would a Courtier wish than to be still in the eye and savour of the King to be certain of his good will towards them and to know of access and of a gracious acceptance of all their Suits Now thus it is with all the Servants of the great King without prejudice one to another he is ready to receive their Requests and able and willing to do them all good Happy estate of a Believer he must not account himself poor and destitute in any condition for he hath favour at Court he hath the Kings eye and his ear the eyes of the Lord are upon him and his ears open to his prayers The Eyes This hath in it 1. His love the
that for Cry in the Psalm do mean and in that sense the Lord's open ear and hearkning hath in it his readiness to answer as one that doth hear and to answer graciously and really as hearing favourably Some directions 1. For Prayer that it may be accepted and answered 2. For observing the answers of it 1. For Prayer the qualification of the Heart that offers it 2. The way of offering it The Heart 1. In some measure a holy Heart according to that here the Righteous no regarding iniquity entertaining of friendship with any sin but a permanent ove and desire of Holiness Thus indeed a man prays within himself as in a sanctified Place whither the Lord's ear inclines as of old to the Temple need not run superstitiously to a Church c. intra te ora sed vide prius an sis templum Dei The sanctified Man's Body is the Temple of the holy Ghost as the Apostle speaks and his Soul the Priest in it that offers sacrifice both holy to the Lord consecrated to him a believing Heart no praying without this Faith the very life of Prayer whence springs Hope and Comfort with it to uphold the Soul and keep it steady under storms with the promises and as Aaron and Hur to Moses keeping it from fainting strengthening the hands when they would begin to fail that word Psal. 10. 17. for the preparing of the heart which God gives as an assurance and pledge of his inclining his ear to hear signifies the establishing of the Heart that indeed is a main point of its preparedness and due disposition for Prayer Now this is done by Faith without which the Soul as the Apostle St. Iames speaks is a rolling unquiet thing as a Wave of the Sea of it self unstable as the Waters and then driven with the Wind and tossed too and fro with every tentation see and feel thine own unworthiness as much as thou canst for thou art never bid believe in thy self no but countermanded that as Faith's great Enemy but what hath thy unworthiness to say against free promises of Grace which are the basis of thy Faith so then believe that that you may pray this is David's advice Ps. 62. Trust in him at all times ye people and then pour out your hearts before him confide in him as a most faithful and powerful Friend and than you will open your hearts to him 2. For the way of offering up prayer 't is a great art a main part of the secret of Religion to be skill'd in it and of great concern for the comfort and success of it much here to be considered but for the present briefly 1. Offer not to speak to him without the heart in some measure season'd and prepossess'd with the sense of his Greatness and Holiness and there is much in this considering wisely to whom we speak the King the Lord of Glory and setting the Soul before him in his presence and then reflecting on our selves and seeing what we are how wretched and base and filthy and unworthy of such access to such a Great Majesty the want of this preparing of the heart to speak in the Lord's ear by the consideration of God and our selves is that which fills the exercise of prayer with much guiltiness makes the heart careless and slight and irreverent and so displeases the Lord and disappoints our selves of that comfort in prayer and answers of it that otherwise we would have more experience of We rush in before him with any thing provided we can tumble out a few words and do not weigh these things and compose our hearts with serious thoughts and conceptions of God The Soul that studies and endeavours this most hath much to do to attain to any right apprehensions of him for how little know we of him yet should we at least set our selves before him as the purest and greatest Spirit a Being infinitely more Excellent than our Minds or any Creature can conceive this would fill the Soul with awe and reverence and balast it make it go more even through the exercise to consider the Lord as that Prophet saw him sitting on his Throne and all the Host of Heaven standing by him on his right Hand and on his left and thy self a defiled Sinner coming before him as a vile Frog creeping out of some Pool how would this fill thee with holy Fear Oh! His greatness and our baseness and Oh! the distance This is Solomon's advice be not rash with thy mouth and let not thy heart be hasty to utter any thing before God for God is in Heaven and thou upon Earth therefore let thy words be few This would keep us from our ordinary bablings that heart nonsense tho' the words be sense yet through the inattention of the heart are but as impertinent confus'd Dreams in the Lord's ears as there follow v. 3. 2. When thou addressest thy self to prayer desire and depend upon the assistance and inspiration of the holy Spirit of God without which thou art not able truly to pray 't is a supernatural work and therefore the principle of it must be supernatural He that hath nothing of the Spirit of God cannot pray at all he may howle as a Beast in his necessity or distress or may speak words of Prayer as some Birds learn the Language of Men but pray he cannot and they that have that Spirit ought to seek the movings and actual workings of it in them in Prayer the particular help of their infirmities teaching both what to ask a thing that of our selves we know not and then enabling them to ask breathing forth their desires in such sighs and groans as the breath not simply of their own but of God's Spirit 3dly As those two before it so in the exercise of it you should learn to keep a watchful eye over your own hearts throughout for every step of the way that they start not out by the keeping up of a continued remembrance of that presence of God which in the entry of the work is to be set before the eye of the Soul and our endeavour ought to be to six it upon that view that it turn not aside nor downwards but from beginning to end keep sight of him who sees and marks whether we do so or no. They that are most inspective and watchful in this will still be faulty in it but certainly the less watchful the more faulty and this we ought to do to be aspiring daily to more stability of mind in prayer and driving out somewhat of that roving and wandring that is so universal an Evil and certainly so grievous to those that have it most but that observe and discover it most and endeavour most against it A strange thing that the mind even the renewed mind should be so ready not only at other times but in the exercise of Prayer wherein we peculiarly come so near to God yet even then to slip out and leave him and follow some
his just enmity against them or to some he speaks it more home in horrours and affrights of conscience which to them are earnests and pledges of their full misery that inheritance of Wo reserved as the Joys and Comforts of Believers are of their inheritance of Glory Therefore if you have any belief of these things be perswaded be entreated to forsake the way of ungodliness do not flatter your selves and dream of escape when you hear of outward judgements on your Neighbours and Brethren tremble and be humbled remember our Saviour's words think ye that those on whom the Tower of Siloam fell were greater sinners than others I tell you 〈◊〉 but except you repent you shall all likewise perish This seeming harsh word he that was Wisdom and sweetness it seâ—â— uttered and even in it spoke like a Saviour speaks of perishing that they might not perish presses repentance by the heavy doom of unrepentance When you hear of this there is none of you would willingly chuse it that the Lord's Face should be against you although upon very high offers made to you of other things You think I know that the very sound of it is somewhat fearful and on the other side have possibly some confus'd notion of his favour as a thing desirable and yet do not bestir your selves to avoid the one and enquire after the other which is certainly by reason of your unbelief for if you think of the love of God as his word speaks of it as you will say you do whence is it I pray you that there is no trifle in this World that will not take more deeply with you and which you follow not with more earnestness than this great business of reconcilement with God finding his Face not only not against you but graciously towards you his eyes upon you and his ears open to your Prayer Your blessedness is not no believe it it is not where most of you seek it in things below you how can that be it must be a higher good must make you happy while you labour and sweat for 't in any thing under the Sun your pains runs all to waste you seek a happy life in the Region of death here here it is alone in the love and favour of God to have his countenance and friendship and free access and converse and this no where to be found but in the ways of Holiness Verse 13. 13. And who is he that will harm you if you be followers of that which is good THis the Apostle adds as a further reason of the safety and happiness of that way he points out from its own nature There is something even intrinsecal in meek and upright and holy carriage that is apt in part to free a Man from many evils and mischiefs that the ungodly are expos'd to and do readily draw upon themselves your spotless and harmless deportment will much bind up the hands even of your enemies and sometimes possibly somewhat allay and cool the malice of their hearts that they cannot so rage against you as otherwise they might 't will be somewhat strange and monstruous to rage against the innocent who is he that will harm you c. Here are two things 1. The carriage 2. The advantage of it 1. Their carriage express'd followers c. The word is imitaters There is an imitation of men that is impious and wicked taking the copy of their sins again an imitation that though not so grosly evil yet is poor and servile being in mean things yea sometimes descending to imitate the very imperfections of others as â—ancying some comeliness in them as some of Basil's Scholars that imitated his slow speaking which he had a little in the extream and could â—ot help but this is always laudable and worthy of the best minds to be imitaters of that which is good wheresoever they find it for that stays not in any mans person as the ultimate pattern but arises to the highest Grace being mans nearest likeness to God his Image and Resemblance and so following the example of the Saints in Holiness we look higher than them and consider them as receivers but God as the first Owner and Dispenser of Grace bearing his stamp and superscription and belonging peculiarly to him in what hand soever it be found as carrying the mark of no other Owner but his only The Word of God hath our Copy in its perfection and very legible and clear and so the imitation of good in the compleat Rule of it is the regulating our ways by the Word but even in it we find besides general Rules the particular Tract of Life of divers eminent holy Persons and those on purpose set before us that we may know Holiness not to be an idle imaginary thing but that mâ—n have really been holy though not altogether sinlesâ— yet holy and spiritual in some good measure that have shined as light amidst a perverse Generation as greater Stars in a dark night and yet men as St. Iames says of Elias like â—s in Nature and the sraâ—lty of it subject to like passions as we are Why may we not then aspire to be 〈◊〉 as they were and attain to it although we should fall short of the degree yet not stopping at a small measure but running further pressing still forward towards the mark following them in the way they went though at a distance not reaching them and yet walking yea running after them as fast as we can Not judging of Holiness by our own sloth and natural averseness taking it for a singularity fit only for rare extraordinary Persons such as Prophets and Apostles were or as the Church of Rome fancies those to be that it vouchsafes a room to in the Roll of Saints do you not know that Holiness is the only Via regia this following of good that path wherein all the Children of God must walk one following after another each striving to equal and if they could to outstrip even those they look on as most advanced in it This is amongst many other a misconceit in the Romish Church that they seem to make Holiness a kind of impropriate good that the common sort can have little share in almost all piety shut up within Cloyâ—terwalls as it s only fit dwelling but it hath not liked their lodging it seems but is flown over the Walls away from them for there is little of it even there to be found but however the opinion of it places it there as having little to do abroad in the World Whereas the Truth is that all Christians have this for their common task though some are under more peculiar obligations to study this one copy look on the Rule of Holiness and be followers of it and followers or imitaters one of another so far as their carriage agrees with that Primitive Copy as writ after it be ye followers of me says the Apostle even to the meanest Christian among those he wrote to but thus
may hold firm You may be free chose it rather not to stand to the courtesie of any thing about you nor of any Man whether enemy or friend for the tenure of your happiness lay it higher and surer and if you be wise provide such a peace as will remain untouch'd in the hottest flame such a light as will shine in the deepest dungeon and such a life as is safe even in death it self that life that is hid with Christ in God But if in other sufferings even the worst and saddest the Believer is still a happy Man then more especially in those that are the best kind suffering for righteousness not only do they not detract from his happiness but 2dly They concur and give accession to it he is happy even by so suffering As will appear from the following considerations 1. 'T is the happiness of a Christian until he attain perfection to be advancing towards it to be daily resining from sin and growing richer and stronger in the graces that make up a Christian a new creature to attain a higher degree of patience and meekness and humility to have the heart more weaned from the Earth and fixed on Heaven now as other afflictions of the Saints do help them in those their sufferings for righteousness the unrighteous and injurious dealing of the World with them have a particular fitness for this purpose those trials that come immediately from God's own hand seem to bind to a patient and humble compliance with more authority and I may say necessity There is no plea no place for so much as a word unless it be directly and expresly against the Lord's own dealing but unjust suffering at the hands of Men requires that respect unto God without whose hand they cannot move that for his sake and for reverence and love to him a Christian can go through those with that mild evenness of Spirit that overcomes even in suffering And there is nothing outward more fit to perswade a Man to give up with the World and its Friendship than to feel much of its enmity and malice and that directly acting it self against Religion making that the very quarrel which is of all things dearest to a Christian and in highest esteem with him If the World should caress them and smile on them they might be ready to forget their home or at least to abate in the frequent thoughts and fervent desires of it and turn into some familiarity with the World and favourable thoughts of it and thus let out somwhat of their hearts after it and thus grace would grow faint by the diversion and calling forth of the Spirits as in Summer in the hottest and fairest weather 't is with the body 'T is a confirm'd observation by the experience of all Ages that when the Church flourish'd most in outward peace and wealth it abated most of its spiritual lustre which is its genuine and true beauty and when it seem'd most miserable by persecutions and sufferings 't was most happy in sincerity and zeal and vigour of grace when the Moon shines brightest towards the Earth 't is dark Heavenwards and on the contrary when it appears not is nearest the Sun and clear towards Heaven 2dly Happy in acting and evidencing by those sufferings for God their love to him Love delights in difficulties and grows in them the more a Christian suffers for Christ the more he loves Christ accounts him the dearer and the more he loves him still the more can he suffer for him 3dly Happy as in testifying love to him and glorifying him so in conformity with him which is loves ambition affects likeness and harmony at any rate a Believer would readily take it as an affront that the World should be kind to him that was so harsh and cruel to his beloved Lord and Master Canst thou expect or wouldst thou wish smooth language from that World that revil'd thy Jesus that called him Beelzebub couldst thou own and accept friendship at its hands that buffetted him and shed his blood or art thou rather most willing to share with him and of S. Paul's mind God forbid that I should glory in any thing save in the Cross of Christ whereby the World is crucified to me and I unto the World 4. The rich supplies of spiritual comfort and joy that in those times of suffering are usual that as sufferings for Christ do abound consolations in him abound much more as the Apostle testifies God speaking most peace to the Soul when the World speaks most War and enmity against it and this compenses abundantly when the Christian lays the greatest sufferings Men can inflict in the one ballance and the least glances of God's countenance in the other it says 't is worth all the enduring of these to enjoy this says with David let them curse but bless thou let them frown but smile thou And thus he usually doth refreshes such as are prisoners for him with visits that they would buy again with the hardest restraint and debaring of nearest friends The World cannot but misjudge the state of suffering Christians it sees their Crosses but not their anointings Was not St. Stephen think you in a happy posture even in his enemies hands was he afraid of the Showre of Stones coming about his ears that saw the Heavens opened and Jesus standing on the Father's right hand so little troubled with the stoning him that as the Text hath it in the midst of them he fell a sleep 5. If those sufferings be so small weigh'd down even with present comforts and so the Christian happy in them in that regard how much more doth the weight of Glory surpass that follows these sufferings they are not worthy to come in comparison they are as nothing to that glory that shall be revealed in the Apostle's Arithmetick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when I have cast up the sum of the sufferings of this present time this instant this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they amount to just nothing in respect of that glory Now these sufferings happy because the way to this happiness and pledges of it and if any thing do they raise the very degree of it however 't is an exceeding excellent weight of glory the Hebrew word that signifies glory signifies weight yet the glories that are here are all too light except in weight of cares and sorrows that attend them but that hath the weight of compleat blessedness speak not of all the sufferings nor of all the prosperities of this poor life nor of any thing in it as worthy of a thought when that glory is named yea let not this life be called life when we mention that other life that our Lord by his death hath purchas'd for us Be not afraid of their terrour No time nor place in the World so favourable to Religion that it is not still needful to arm a Christian mind against the outward oppositions and discouragements he shall meet with all
in his way to Heaven This the Apostle's scope here and doth it 1. By an Assertion 2. By an Exhortation The Assertion that in suffering for righteousness they are happy The Exhortation conform to the Assertion that they fear not why should they fear any thing that are assured of happiness yea that are the more happy by those very things that seem most to be feared The words are in part borrow'd from the Prophet Esay and he relates them as the Lord's words to him and other godly persons with him in that time countermanding in them that carnal distrustful fear that drove a prophane King and people to seek help rather any where than in God who was their strength fear not their fear but sanctify the Lord and let him be your fear c. Isa. 8. 12 13. This the Apostle extends as an universal Rule for Christians in the midst of greatest troubles and dangers The things opposed here are a perplexing troubling fear of sufferings as the Souls distemper and a sanctifying of God in the Heart as the Sovereign Cure of it and the true Principle of a healthful sound Constitution of Mind Natural Fear though not evil in it self yet in the Natural Man is constantly irregular and disorder'd in the actings of it still missing its due object or measure or both either running in a wrong Channel or over-running the Banks As there are no pure Elements to be found here in this lower part of the World but only in the Philosophers Books they define them so but find them no where thus we may speak of our natural Passions as not sinful in their Nature yet in us that are naturally sinful yea full of sin they cannot escape the mixture and allay of it Sin hath put the Soul into an universal disorder that it neither loves nor hates what it ought nor as it ought hath neither right joy nor sorrow nor hope nor fear a very small matter stirs and troubles it and as waters that are stirr'd so the Word signifies having dregs in the bottom become muddy and impure thus the Soul by carnal Fears is confus'd and there is neither quiet nor clearness in it A troubled Sea as it cannot rest so in its restlessness it casts up mire as the Prophet speaks Thus it is with the unrenewed Heart of Man the least blasts that arise disturb it and make it restless and its own impurity makes it cast up mire yea 't is never right with him either he is asleep in carnal confidence or being shak'd out of that he is hurried and tumbled too and fro with carnal Fears either in a Lethargy in a Fever or trembling Ague Readily when troubles are at distance he â—olds his hands and takes ease as long as it may be and then being surpris'd when they come rushing on him his fluggish ease is pay'd with a surcharge of perplexing and affrighting fears And is not this the condition of the most Now because those Evils are not fully cured in the Believer but he is subject to carnal security as David I said in my Prosperity I shall never be moved and with undue fears and doubts in the apprehensions or feeling of trouble as he likewise complaining confesses the dejection and disquietness of his Soul and again that he had almost lost his standing his feet had well nigh slipt therefore 't is very needful to caveat them often with such words as these fear not their fear neither be ye troubled If you take it objectively their fear be not affraid of the World's malice or any thing it can effect or it may be subjectively as the Prophet means do not you fear after the manner of the World distrustfully troubled with any affliction can befall you Sure it is pertinent in either sense or both together fear not what they can do nor fear as they do If we look on the condition of Men our selves and others are not the minds of the greatest part continually toss'd and their lives worn out betwixt vain hopes and fears providing uncessantly new matter of disquietness to themselves Contemplative Natures have always taken notice of this grand Malady in our Nature and have attempted much the cure of it bestow'd much pains in seeking out Prescriptions and Rules for the attainment of a settled tranquillity of Spirit free from the fears and troubles that perplex us but they have prov'd but Mountebanks that give big words enow and do little or nothing all Physicians of no value or of nothing good for nothing as Iob speaks Some things they have said well concerning the outward Causes of this inward Evil and of the inefficacy of inferiour outward things to help it but they have not descended to the bottom and inward Cause of this our wretched unquiet Condition much less ascended to the true and only Remedy of it In this Divine Light is needful and here we have it in the following verse Verse 15. 15. But sanctifie the Lord God in your hearts and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear IMplying the cause of all our fears and troubles to be this our ignorance and disregard of God and the due knowledge and acknowledgment of him to be the only establishment and strength of the mind In the words consider these three things 1. This respect of God as 't is here express'd Sanctifie the Lord God 2. The seat of it in your hearts 3. The Fruit of it the Power that this sanctifie God in the heart hath to rid that heart of those fears and troubles to which 't is here opposed as their proper remedy Sanctifie He is holy most holy the Fountain of Holiness 't is he he alone powerfully sanctifies us and then and not till then we sanctifie him When he hath made us holy we know and confess him to be holy we worship and serve our holy God we glorifie him with our whole Souls and all our Affections we sanctifie him by acknowledging his Greatness and Power and Goodness and which is here more particularly intended we do this by a holy fear of him and faith in him these confess his Greatness and Power and Goodness as the Prophet is express sanctifie him and let him be your fear and your dread And then adds if thus you sanctifie him you shall further sanctifie him he shall be your Sanctuary you shall account him so in believing in him and shall find him so in protecting you you shall repose on him for safety and these particularly cure the heart of undue fears In your hearts To be sanctified in our Words and Actions but primely in our Hearts as the Root and Principle of the rest He sanctifies his own throughout makes their Language and their Lives holy but first and most of all their Hearts and as he chiefly sanctifies it it chiefly sanctifies him acknowledges and worships him often when the Tongue
he still asks what you mean by this those things answer not me do ye think I can find Comâ—â—â—â— in them so long as my sin is unpardon'd and there is a 〈◊〉 of Eternal Death standing above my head I feel even an impress of somewhat of that hot Indignation some flashes of it flying and lighting upon the face of my Soul and how can I take pleasure in these things you speak of And though I should be sensless and feel nothing of this all my life yet how soon shall I have done with it and the delights that reach no further and then to have Everlasting burnings Eternity of wrath to enter to how can I be satisfyed with that estate All you offer a Man in this posture is as if ye should set dainty fair and bring musick with it to a Man lying almost pressed to death under great weights and ye bid him eat and be merry but lift not off his pressure you do but mock the Man and add to his misery On the other side he that hath got but a view of his Christ and reads his own pardon in Christs sufferings he can rejoyce in this in the midst of all other sufferings and look on death without apprehension yea with gladness the sting is out Christ hath made all pleasant to him by this one thing that he suffered once for sins Christ hath perfum'd the Cross and the Grave and made all sweet The pardoned Man finds himself light skips and leaps and through Christ strengthning him he can encounter with any trouble If you think to shut in his Spirit within outward sufferings it is now as Sampson in his strength able to carry away the Gates on his back that you would shut one withal yea can submit patiently to the Lords hands in any correction Thou hast forgiven my sin therefore deal with me as thou wilt all is well 1. Learn to consider more deeply and esteem more highly of Christ and his suffering to silence our grumbling at our petty light crosses for so they are in comparison of his will not the great odds of his perfect Innoâ—ency and oâ— his nature and measure of his sufferings will not the sense of that Redemption of our Souls from death by his death will none of these nor all of them argue us into more thankfulness and love to him and patience in our tryals Why will we then be called Christians it is impossible to be fretful and malecontent with the Lord 's dealing with us in any kind till first we have forgot how he dealt with his dearest Son for our sakes But these things are not weigh'd by the most we hear and speak of them but our hearts receive not the impressions of them therefore we repine against our Lord and Father and drown a hundred great blessings in any little touch of trouble that befalls us 2. Seek surer interest in Christ and his suffering than the most either have attained or are aspiring to otherwise all that is here suffered will not ease or comfort thee any thing in any kind of suffering no though thou suffer for a good cause even for his cause still this will be an extraneous foraign thing to thee to tell thee of his sufferings will work no otherwise with thee than some other common story And as in the day of peace thou regardest it no more so in the day of thy trouble thou shalt receive no more comfort from it Other things you esteemed shall have no comfort to speak to you though you persue them with words as Solomon says of the poor Man's friends yet they shall be wanting to you And then you would sure find how happy it were to have this to turn you to that the Lord Jesus suffered for sins and for yours and therefore hath made it a light and comfortable business to you to undergo momentary passing sufferings Days of tryal will come do you not see they are on us already Be perswaded to turn your eyes and desires more towards Christ. This is the thing we would still press the support and happiness of your Souls lyes on it But you will not believe it Oh! that ye knew the comforts and sweetness of Christ. Oh that one would speak that knew more of them were you once but entered into this knowledge of him and the virtue of his sufferings you would account all your days but lost wherein you have not known him and in all times your hearts would find no refreshment like to the remembrance of his love Having somewhat considered these sufferings as the Apostles Argument for his present purpose Now to take nearer notice of the particulars by which he illustrates them as the main point of our Faith and Comfort Of them here two things 1. Their Cause 2. Their Kind Their Cause both their meriting cause and their final cause 1. What in us procured these sufferings unto Christ. 2. What those his suffering procured unto us Our guiltiness brought suffering upon him and his suffering brings us unto God 1. The evil of sin hath the evil of punishment inseparably ty'd to it We have a natural obligation of obedience unto God and he justly urges it so that where the command of his Law is broke the Curse of it presently followeth And though it was simply in the Power of the supream Lawgiver to have dispensed the infliction yet having in his Wisdom purposed to be known a just God in that way following forth the tenor of his Law of necessity there must be a suffering for sin Thus the Angels that kept not their Station falling from it fell into a Dungeon where they are under chains of darkness reserved to the Iudgement of the Great day and Man fell under the sentence of Death But in this is the difference betwixt Man and them they were not of one as parent or common root of the rest but each one fell or stood for himself alone so a part of them only perisht but Man fell altogether so that not one of all the Race could escape condemnation unless some other way of satisfaction be found out And here it is Christ suffered for sins the just for the unjust Father says he I have glorified thee on Earth In this Plot indeed do all the Divine Attributes shine in their full infinite Mercy and immense Justice and Power and Wisdom Looking on Christ as ordained for that purpose I have found a Ransom says the Father one fit to redeem Man a Kinsman one of that very same Stock the Son of Man one able to redeem Man by satisfying me and fullfilling all I lay upon him my Son my only begotten Son in whom my Soul delights And he is willing undertakes all says loe I come c. We are agreed upon the way of this Redemption yea upon the Persons to be redeemed it is not a roving blind Bargain a price paid for we know not to whom Hear his own words Thou hast given the Son
fruitful 2. By this Spirit it s said here he preacht not only did he so in the Days of his abode on Earth but in all times both before and after never left his Church altogether destitute of saving light which he dispenced himself and conveyed by the hands of his Servants therefore it s said he preacht that this be no excuse for times after he is ascended into Heaven no nor for times before he descended to the Earth in humane flesh though he preached not then nor does now in his flesh yet by his Spirit he then preacht and still doth so according to what was chief in him he was still present with his Church and preaching in it and is so to the end of the World This his infinite Spirit being every where yet 't is said here by it he went and preached signifying the remarkable clearness of his Administration that way as when he appears eminently in any work of his own or taking notice of our works God is said to come down so to those Cities Gen. 11. Let us go down So Exod. 3. 8. Thus here so clearly did he admonish them by Noah coming as it were himself on purpose to declare his Mind to them And this word I conceive is the rather used to shew what equality there is in this He came indeed visibly and dwelt amongst Men when he became flesh yet before that he visited by his Spirit he went by that and preached And so in after times himself being ascended and not having come visibly in his flesh to all but to the Jews only yet in the preaching of the Apostles to the Gentiles as the great Apostle says of him in this expression Eph. 2. 17. He came and preached to you which were asar off and this he continues to do in the ministry of his word and therefore says he he that despiseth you despiseth me c. Were this considered it could not but procure far more respect to the word and more acceptance of it Would you think that in his word Christ speaks by his eternal Spirit yea he comes and preaches addresses himself particularly to you in it could you slight him thus and turn him off with daily refusals or delays at least Think it is too long you have so unworthily used so great a Lord that brings unto you so great Salvation that came once in so wonderful a way to work that Salvation for us in his flesh and is still coming to offer it unto us by his Spirit does himself preach to us tells us what he undertook on our behalf and how he hath performed all and now nothing rests but that we receive him and believe on him and all is ours But alas from the most the return is that we have here disobedience Sometimes disobedient Two things in the hearers by which they are charactared their present condition in the time the Apostle was speaking of them and this by-past disposition when the Spirit of Christ was preaching to them this latter went first in time and was the cause of the other Therefore of it first If you look to their visible subordinate Preacher a holy Man and an able and diligent Preacher of righteousness both in his Doctrine and in the tract of his life which is the powerfullest preaching it seems strange that he prevailed so little But much more if we look higher this hight as the Apostle points to us to look to that Almighty Spirit of Christ that preacht to them and yet they were disobedient The word is they were not perswaded and it signifies both unbelief and disobedience and that very fitly unbelief being in it self the grand disobedience the mind not yielding to Divine Truth and so the spring of all disobedience in affection and action And this root of bitterness this unbelief is deep â—aâ—â—ened in our natural hearts and without a change in them a taking them to pieces they cannot be good it is as a Tree firm rooted cannot be pluckt up without loosening the ground round about it and this accursed root brings forth fruit unto death because the Word is not believed the threats of the Law and promises of the Gospel therefore Men cleave unto their sins and speak peace unto themselves while they are under the Curse It may seâ—m very strange that the Gospel is so fruitless amongst us yea that neither word nor rod both preaching aloud to us the Doctrine of Humiliation and Repentance yet perswades any Man to return or so much to turn inward and question himself to say what have I done But thus it will be till the Spirit be poured from on high to open and soften hearts It is to be desired as much wanting in the Ministery of the Word but were it there that would not serve unless it were by a concurrent work within the Heart meeting the Word and making the impressions of it there for here we find the Spirit went and preacht and yet the Spirits of the Hearers still unbelieving and disobedient it s a combined work of this Spirit in the Preacher and Hearers that makes it successful otherwise it is but shouting in a dead man's ear there must be something within as one said in a like case To the Spirits in Prison That 's now their Posture and because he speaks of them as in that Posture he calls them Spirits for it s their Spirits that are in that Prison As likewise calls them Spirits that the Spirit of Christ preacht to because it is indeed that that the preaching of the Word aims at it hath to do with the Spirits of Men is not content to be at their ear with a sound but works on their Minds and Spirits some way either to believe and receive or to be hardened and sealed up to Judgement by it which is for Rebels If disobedience follow on the preaching of that word the prison follows on that disobedâ—ence and that Word which they would not be bound by to obedience binds them over to that Prison whence they shall never escape nor be released for ever Take notice of it and know that you are warned you will not receive Salvation offering pressing it self upon you You are every day in that way of disobedience hastening to this perpetual Imprisonment Consider you now sit and hear this Word so did these that are here spoken of they had their time on Earth and much patience used towards them and though not to be swept away by a flood of Waters yet daily carried on by the flood of â—imes 90 Psal. and mortality And how soon you shall be on the other side set into Eternity you know not I beseech you be yet wise hearken to the offers yet made you for in his name I yet once again make a tender of Jesus Christ and Salvation in him to all that will let go their sins to lay hold on him Oh! do not destroy your selves you are in Prison he proclaims you Liberty Christ is still following
us himself with treaties Christ proclaims your liberty and will you not accept of it think though you are pleased with your present Thraldom and Prison it reserves you if you come not forth to this other Prison that shall not please you these chains of spiritual darkness in which you are unless ye be freed will deliver you up to the chains of everlasting darkness wherein these hopeless Prisoners are kept to the Judgement of the Great day But if you will receive Jesus Christ presently upon that Life and Liberty and Blessedness is made yours If the Son make you free ye shall be free indeed When once the long suffering of God waited in the days of Noah There are two main continuing wonders in the World the bounty of God and disloyalty of Man and the succession of times is no other but new additions of these two One grand example is here set before us an Oecumenical Example as large as the whole World much patience and yet invincible disobedience Here two things in the instance The Lord 's general dealing with the World of the Ungodly at that time 2. His peculiar way with his own chosen Noah and his Family He waited patiently for all the rest but he effectually saved them Obs. 1. The time designed thus in the days of Noah Many great and powerful Persons in these days that overtopt Noah no doubt in outward respects as in their stature the proud Giants and they begot Children mighty men of old men of renown as the Text hath it And yet as themselves perisht in the Flood their Names are drown'd They had their big Thoughts certainly that their Houses and their Names should continue as the Psalmist speaks Psal. 49. And yet they are sunk in perpetual Oblivion And Noah's Name who walkt in humble obedience you see in these most precious Records of God's own Book still looks fresh and smells sweet and hath this honour that the very Age of the World is markt with this Name to be known by it in the days of Noah That which prophane ambitious Persons do idolatrously seek after they are often remarkably disappointed of would have their names memorable and famous yet they rot they are either buried with them or remembred with disgrace and rotting above Ground as Carcases un-innterr'd and so are the more noisom as little credit to them to be mentioned as for Pilate that his name is in the Confession of Faith But the name and remembrance of the righteous is still sweet and delightful as the name of Abraham the Father of the Faithful and of Isaac and Iacob their names is embalmed indeed that they cannot rot embalm'd with God's own Name Eternal that name wrapt about theirs the God of Abraham Isaac and Iacob Thus Noah here mentioned as preferr'd of God and so in the Second Epistle as a Preacher of Righteousness and Heb. 11. among these worthies whose honour is that they believed this is only a name a small thing not be mentioned in comparison of their other Priviledges and especially of that venerable Life and Glory which they are Heirs to and indeed it is a thing they regard very little yet this we see that even this advantage follows them and flies from the vain ungodly that hunt and persue it The Lord 's dealing with the wicked in those times before he swept them away by the Deluge is in these two 1. Long suffering and withal clear warning long suffering Exod. 34. long forbearing to be angry as the Hebrew Word is in his Name which supposes a great provocation and the continuance of it and yet patience continuing and in this appears the goodness of God considering how hateful sin is to him and how powerful he is to punish it were it if it pleased him in one moment to cut off all the Ungodly high and low throughout the whole World yet he bears and forbears to punish Oh! what a World of sin every day in Nations in Cities and Villages yea in Families that he doth not strike with present Judgement and not only forbears to punish but multiplies his common mercies on them Sun and Rain and fruitful Seasons Yea there is so much of this that it falls under a gross misconstruction yet he bears that too Because sentence against an evil work is not speedily executed therefore the hearts of the Sons of Men is fully set in them to do evil Because there is not so much as a word of it for the time so the word is this greatens and fills the heart of Man and makes it big to do evil And not only is the Lord 's long suffering mistaken by the Ungodly but even by his own that should understand him better and know the true â—ense of his ways yet sometimes they are misâ—ed in this point beholding his forbearance of punishing the workers of iniquity instead of magnifying his patience they fall very near into questioning his Justice and Providence Psal. 13. Ier. 12. Iob. 21. c. Our narrow hasty spirits left to their own measures take not in these larger views that would satisfie us in the ways of God and forget the immense largeness of his wise designs his deep reach from one Age to another yea from eternity to eternity consider not how easily he can right himself in point of Justice when he will that none can make escape from him how loose soever their guard seem and how great liberty soever appears in their present condition 2. That as he can most easily so he will most seasonably be known in executing Judgement and that his Justice shall shine the brighter by all that patience he hath used by the Sun of Prosperity 3. We think not how little that time is to him that seems long to us to whom a thousand years are as one day a long time of the Churches distress and their Enemies Triumph in these seventy years of the Babylonish Captivity and yet in God's Language a moment a small moment However in the closure the Lord always clears himself he is indeed long suffering and patient but the impenitent abusers of his patience pay interest for all the time of their forbearance in the weight of Judgement when it comes upon them But thus we see the Lord deals thus he dealt with the World in the beginning when all flesh had corrupted their way yet sayeth he their days shall be one hundred and twenty yeaâ—s Let us leaâ—n to curb and cool our brisk humours towards even sâ—ubborn finners be grieved at their sin it s our duty but think it not strange nor fret at it that they continue to abuse the long suffering of God and yet that he continues ever abused by suffering them zeal is good but as it springs from love if it be right so it s requiâ—ed by love and carries the impressions of that love to God and so a complacency in his way liking it because it 's his and love to men
so as to be pleased with that waiting for them in possibility at least of their being reclaimed knowing that however if they return not yet the Lord will not lose his own at their hands Wilt thou said these two fiery Disciples that we call for fire as Elias Oh! but the Spirit of the Dove rested on him that told them they knew not what Spirit they were of you speak of Elias and you think you are of his Spirit in this motion but you mistake your selves that comes from another spirit than you imagine instead of such sudden Jâ—stice without you look inward and see whence that is examine and correct within you When you are tempted to take ill that goodness and patience of God to sinners Consider 1. Can this be right to differ from his mind in any thing is it not our only Wisdom and ever safe Rule to think as he thinks and will as he wills And I pray you does he not hate sin more than you do is not his interest in punishing it deeper than yours And if you be zealous for his interest as you pretend then be so with him and in his way for starting from that sure you are wrong 2. Consider did he not wait for thee what had become of thee if long suffering had not subserv'd his purpose of further mercy of free pardon to thee and why will thou not always allow that to which thou art so much obliged would'st thou have the Bridge cut because thou art so over Sure thou wilt not own so gross a thought Therefore esteem thy God still the more thou â—eest of his long suffering to sinners and learn for him and with him to bear and wait But this was not a dumb forbearance such as may serve for a surprize but continual teaching and warning joyned with it as before We see they wanted not preaching of the choicest kind he the Son of God by his Eternal Spirit went and preached to them it was his Truth in Noah's mouth and with that we have a continued real Sermon exprest in this Verse while the Ark was preparing that spoke God's mind and every knock as the usual Observation is of the Hammers and Tools used in Building preach'd to them threatning aloud designed Judgement and Exhorting to prevent it and therefore that word is added that the long suffering of God waited or expected expected a believing of his Word and returning from their wickedness but we see no such thing followed they took their own Course still and therefore the Lord took his they had polluted the Earth with their wickedness now the Lord would have the cleansing by Repentance that being denied it must be another way by flood and because they and their sins remained one they would not part with them therefore was one work made of both they and their sins as inseparable must be cleansed away together Thus impenitency under much long suffering makes Judgement full and compleat I attest you hath not the Lord used much forbearance towards us hath he not patiently spared us and clearly warned us and waited long for the Fruit of all hath any thing been wanting have not Temporal Mercies been multiplied on us have not the Spiritual Riches of the Gospel been opened up to us And each of you for your selves consider how it s with you after so much long suffering of God that none of you can deny he hath used towards you and so many gracious Invitations with that patience have they gained your hearts or do you still remain Servants to sin still Strangers to him and formal Worshipers I beseech you think on it what will be the issue of that course Is it a light matter to you to die in your sins and to have the wrath of God abiding on you to have refused Christ so often and that after you have been so often requested to receive Salvation after the Lord hath followed you with intreaties hath called to you so often why will ye die yet wilfully to perish and withal to have all these come in and accuse you and make your burden heavier would you willingly die in this estate if not then think that yet he is waiting if at length you will return this one day more of his waiting you have and of his speaking to you and some that were here with you the last day are taken away since Oh! that we were wise and would consider our latter end tho' there were neither Sword or Pestilence near you you must die and for any thing you know quickly why wear you out the day of Grace and those precious Seasons still as uncertain of Christ yea as indiligent after him as you were long ago as you love your Souls be more serious in their business this was their undoing they were all for present things they eat and drank they married in a continued course without ceasing and without minding their after-estate they were drowned in these things and that drowned them in a Flood Noah did eat and drink but his main Work was in that time the preparing of the Ark. The necessities of this Life the Children of God are tied to and fore't to bestow some time and pains on them but the thing that takes up their Hearts that which the bent of their Souls is set on is their interest in Jesus Christ and all your wise designs are but a pleasing madness till this be chief with you Others have had as much of God's patience and as fair opportunity as you whose Souls and Christ have never met and now know that they never shall they had their time of worldly projects and enjoyment as you now have and followed them as if they had been immortally to abide with them but they are past away as a Shadow and we are posting after them and within a while shall lie down in the dust Oh! how happy they whose hearts are not here trading with vanity and gathering vexation but whose thoughts are on that blessed life above trouble Certainly they that pass for fools within the World are the only Children of wisdom that have renounced their lusts and their own wills have yielded up themselves to Jesus taken him for their King and have their minds resting on him as their Salvation While the Ark was a preparing Obs. 1. The delay of the Lords determined Judgement on the ungodly was indeed long-suffering towards them but here was more in it to Noah and his Family the providing for their preservation and till that was compleated for them the rest were spared Thus the very forbearance that the ungodly do enjoy is usually involv'd with the interest of the godly somthing of that readily goes into it and so it is in a great part for their sakes that the rest are both spared and are furnisht with common mercies The Saints are usually the scorn and contempt of others yet are by that love the Lords carries towards them the very Arches Pillars of States
save as the Apostle here avers of Baptism Now that which is intended for our help our carnal minds are ready to turn into a hinderance and disadvantage The Lord representing invisible things to the eye and confirming his Promises even by visible seals we are apt by the grossness of our unspiritual hearts instead of steping up by that which is earthly to the Divine Spiritual things represented to stay on the outward Element and go no further therefore the Apostle to lead us into the inside of this Seal of Baptism is very clear in designing the effect and fruit of it Not says he putting away the silth of the flesh and water if you look no further can do no more There is an invisible impurity upon our Nature chiefly on our invisible Part our Soul this washing means the taking away of thatâ— and where it reaches its true effect it doth so purifie the Conscience and makes it good truly so in the sight of God who is the â—udge of it Consi 1. â—s a pitiful thing to see the Ignorance of the most professing Christianity and partaking of the outward Seals of it and yet knowing not what they mean know not the spiritual dignity and vertue of them blind in the Mysteries of the Kingdom and not so much as sensible of that blindness And being ignorant of the Nature of these holy things cannot have a due esteem of them which arises out of the view of their inward worth and efficacy A confused fancy of some good in them and this rising to the other extream to a superstitious confidence in the simple performance and participance of them as if that carried some inseparable Vertue with it which none could miss of that are sprinkled with the Waters of Baptism and share in the Elements of Bread and Wine in the Lord's Supper And what is the utmost Plea of the most for their Title to Heaven but in these relative and external things they are Christians are Baptized hear the Word and are admitted to the Lord's Table not considering how many through all these have gone and daily are going on in the ways of death never coming near Jesus Christ who is the Way and Truth and the Life whom the Word and the Seals of it hold forth to Believers and they are washt in his Blood and quickened with his Life and made like him and Coheirs of Glory with him 2. Even thâ—y that have some clearer Notion of the Nature and 〈◊〉 of the Seals of Grace yet are in a practiâ—â— Error that they look not with due diligence into themselves enquiring after the efficiency of them in their hearts do not study the Life of Christ to know more what it is and then to search into themselves for the Truth and the growth of that Life within them Is it not an unbelieving thing for a Christian when he is about to appear before the Lord's Table and so looks something more narrowly within to find as little Faith as little Divine Affection a Heart as unmortified to the World as cold towards Christ as before his last Address to the same Table after the intervening possibly of many Months in which time had he been careful often to reflect inwards on his Heart and look back upon that new sealing in his last Participation he might likely have been more suitable And truly as there is much guiltiness cleaves to us in this so readily much more in reference to this other Sacrament that is here the Apostles Subject Baptism because but once administred and that in Infancy very seldom and slightly considered by many even real Christians And so we are at a loss in that Profit and Comfort that increase of both Holiness and Faith that the frequent recollecting of it after a Spiritual manner would no doubt advance us to And not only neglect to put our selves upon the thoughts of it in private but in the frequent opportunities of such thoughts in publick let it pass unregarded are idle inconsiderate and so truly guilty beholders and the more frequent we have them are the less toucht with them they become common and work not and the â—lighting of them grows so common with us as the thing Yea when the Engagement is more special and personal when Parents are to present their Infants to this Ordinance and then might and certainly ought to have a more particular and fixed eye upon it and themselves as being sealed with it to ask within after the Fruit and Power of it and to stir up themselves anew to the Actings of Faith and Ambition after newness of Life and with earnest prayer for their Children to be Suâ—ters for themselves for further evidence of their interest in Christ yet possibly many are not much in these things at such times but are more busied to prepare their House for entertaining their Friends than to prepare their hearts for offering up their Infant unto God to be sealed and withal to make a new offer of their own hearts to him to have renewed on them the inward Seal of the Covenant of Grace the outward Seal whereof they did receive as it is now to be conferr'd upon their Infant Did we often look upon the Face of our Souls the seeing of the many spots we have defil'd them with after our washing it might work us to shame and grief and would drive us by renewed Application to wash often in that blood which that water figures which alone can â—etch out the stain of sin and then it would set us upon renewed Purposes of Purity to walk more carefully to avoid the pollutions of the World we walk in and to purge out the pollutions of the Hearts that we carry about with us that deâ—ile us more than all the World besides It would work an holy disdain oâ— sin often to contemplate our selves as washed in so precious a â—aver shall I would the Christian say considering that I am now cleansed in the precious blood of my Lord Jesus run again into that puddle where he so graciously took me out and made me clean Let the Swine wallow in it he hath made me of his Sheâ—pâ—old he hath made me of that excellent order for which all are consecrated by that washing that partake of it washt us in his Blood and made us Kings and Pâ—â—ests unto God the Father Am I of these and shall I debase my self to the 〈◊〉 pleasures of sin No I will think my self too good to serve any sinful lust seeing he hath lookt on me and taken me up and washt and dignified me I am wholly his all my study and business shall be to honour and magnifie him The Answer of a Good Conscience c. The taking away of Spiritual 〈◊〉 as the true and saving effect of Baptism the Apostle here expresses by that which is the further result and effect of it The answer of a good Conscience unto God For its the washing of that filthiness which makes both the Conscience
long time hearers of the Gospel whereof Baptism is the seal and most of us often at the Lord's Table What hath all this done upon us ask within are your hearts changed is there a new Creation there where is that spiritual minâ—â—dness are your hearts dead to the World and 〈◊〉 and alâ—ve to God your Consciences purged from dead works What mean you is not this the end of all the ordinances to make all clean and to renew and make good the Conscience to bring the Soul and your Lord into a happy amity and a good correspondence that it may not only be in speaking terms but often speak and converse with him may have liberty of answering and demanding as this Word hath both That it may speak the language of faith and humble obedience unto God and he may speak the language of peace to it and both the language of the Lord each to other That Conscience alone is good that is much busied in this work in demanding and answering that speaks much with it self and with God this is both the sign that it is good and the means to make it better That Soul will doubtless be very wary in its walk that takes daily account of it self and renders up that account unto God it will not live by guess but readily examin each step before hand because it is resolved to examin all after will consider well what it should do because it means to ask over again what it hath done and not only to answer it self but to make a faithful report of all unto God to lay all before him continually upon tryal made tell him what is in any measure well done as his own work and bless him for that and tell him too all the slips and miscarriages of the day as our own complaining of our selves in his presence and still intreating free pardon and more wisdom to walk more holily and exactly and gaining even by our failings more humility and more watchfulness If you would have your Consciences answer well they must enquire and question much both before hand whether is this I purpose and go about agreable to my Lord's will will it please him ask that more and regard that more than this that the most fâ—llow will it please or profit my self fits that my own humour And not only the bulk and substance of thy way and actions but the manner of them how thy heart is set sâ— think it not enough to go to Church or to pray but take heed how yea hear consider how pure he is and how piercing his eye whom thou servest Then after again think it not enough I was praying or hearing or reading it was a good work what need I question it further No but be still reflecting and asking how it was done how have I â—heard how have I prayed was my heart humbled by the discoveries of sin from the Word was it refresht with the promises of grace did it lye level under the word to receive the stamp of it was it in prayer set and kept in a holy bent towards God did it breath forth real and earnest desires into his ear or was it remiss and roving and dead in the service So in my Society with others in such and such Company what was my time and how did I follow it did I seek to honour my Lord and to edifie my Brethren by my carriage and speeches or did the time run out in trifling vain discourse when alone what 's the carriage and walk of my heart where it hath most liberty to move its own pace is it delighted in converse with God are the thoughts of heavenly things frequent and sweet to it or does it run after the earth and the delights of it spinning out it self in impertinent vain Contrivances The neglect of such inquiries is that which entertains and increases the impurity of the Soul so that Men are afraid to look into themselves and to look up to God But Oh! what a foolish course is this to shift off that which cannot be avoided in the end answer must be made to that all-seeing Judge with whom we have to do and to whom we owe our accompts And truly it would be seriously considered what makeâ— this good Conscience that makes an acceptable answer unto God That appears by the opposition not the puting away the filth of the flesh then it is the puting away of Soul â—ilthiness so then its the renewing and purifying of the Conscience that makes it good pure and peaceable In the purifying it may be troubled which is but the stirring in cleansing of it which makes more quiet in the end as Physick or the launcing of a sore and after it is in some measure cleansed it may have fits of trouble which yet still add further purity and further peace so there is no hazard in that work but all the misery is a dead security of the Conscience remaining filthy and yet unâ—tirred or after some stirring or pricking as a wound not thoroughly cured skin'd over which will but breed more vexation in the end it will fester and grow more difficult to be cur'd and if it be cur'd it must be by deeper cutting and more pain than if at first it had endured a thorough search O My Brethren take heed of sleeping unto death carnal â—ase resolve to take no rest till you be in the Element and place of Soul rest where solid rest indeed is rest not till you be with Christ though all the World should offer their best turn them by with disdain if they will not be turned by throw them down and go over them and upon them you have no rest to give me nor will I take any at your hands nor from no creature no rest for me till I be under his shaddow who endured so much trouble to purchase my rest and having found him may sit down quiet and satisfied and when the World makes boaâ—t of their highest contents I will 〈◊〉 them all with this own Word my beloved is mine and I am his Towards God The Conscience of 〈◊〉 is never right at peace in it self till it be rightly perswaded of peace with God which while it remains â—ilthy it cannot be for he is holy and iniquity cannot dwell with him what Communion betwixt light and darkness so then the Conscience must be cleansed e're it can look upon God with assurance and peace This cleansing is sacramentally performed by Baptism effectually by the Spirit of Christ and the blood of Christ and he lives to impart both Therefore here is mention'd his resurrection from the dead as that by virtue whereof we are assured of this purging and peace Then can it in some measure with confidence answer Lord though polluted by former sins and by sin still dwelling in me yet thou seest that my desires are daily more like my Christ I would have more love and zeal for thee more hatred of sin that can answer with St. Peter
partakes life with the rest it imparts service to the rest but there be some more eminent and as I may say organick parts of this body and these are more emineâ—tly useful to the whole body Therefore the Apostle having enlarg'd himself into a general precept adds a word in special to these special parts the Preachers of the Word and which here I conceive is meant by Deacons or Ministers the other assistent Officers of the Church of God These are coordained by Jesus Christ as Lord of his own house to be serviceable to him in it he fits and sanctifies for this great work all that are called unto it by himself And they are directed for the acquitting of their great Work 1. By a clear rule of the due manner 2. The main end of it Particular rules for the preaching of the Word may be many but this is one most comprehensive that the Apostle gives if any speak let him speak as the Oracles of God If any speak that is clear from the rule what speaking is regulated and for brevity once exprest If any speak the Oracles of God let him speak them like themselves as the Oracles of God It is a chief thing in all serious actions to take the nature of them aright for this mainly regulates them and directs in their performance And this especially would be regarded in those things that are of highest worth and greatest weight in spiritual imployments wherein it is most dangerous and yet with us most ordinary to mistake and miscarry Were prayer considered as presence and speech with the great God the King of Glory Oh! how would this mould the mind what a watchful holy and humble deportment would it teach so that truly all directions for prayer might be summed up after this same model in this one if any Man pray let him speak as speaking with God just as here for preaching if any Man speak in that way let him do it as speaking from God that is as the Oracles of God Under this all the due qualifications of this holy work are comprised I shall name but these three which are prime and others may be easily reduced to these 1. Faithfully 2. Holily 3. Wisely In the first it s supposed that a Man have competent insight and Knowledge in these Divine Oracles that first he learn before he teach which many of us do not though we pass through the Schools and Classes and through the books too wherein these things are taught and bring with us some provision such as may be had there He that would faithfully teach of God must be taught of God be God-learned and this will help to all the rest to be faithful in delivering the message as he receives it not detracting or adding nor altering and as in setting forth that in general truths so in the particular setting them home declaring to his people their sins and his judgements following sin especially in his own people 2. Holily With that high esteem that reverence of the great majesty whose message he carries and the Divinness of the Message it self those deep mysteries that no created Spirits are able to fathom Oh! this would make us tremble in the dispensing of these Oracles considering our impurities and weaknesses and unspeakable disproportion to so high a task He had reason that said I am seiz'd with amazement and horrour or often as I begin to speak of God And with this humble reverence is to joyn ardent love to our Lord to his truth to his glory and his peoples Souls These holy affections stand opposite to our blind boldness in rushing on this sublime exercise as a common work our dead coldness in speaking things that our hearts are not warm'd with and so no wonder what we say doth seldom reach further than the ear or at furthest than the understanding and memory of our hearers There is a correspondence it is the heart speaks to the heart and the understanding and memory the same and the tongue speaks but to the ear further this holy temper shuts out all private passion in delivering Divine Truths it is high prophaning of his name and holy things to make them speak our private pleas and quarrels yea to reprove sin after this manner is a heinous sin to fly out into invectives that though not exprest so yet are aimed as blows of self revenge for injuries done to us or fancied by us this is to wind and draw the Holy Word of God to serve our unholy distempers and make it speak not his meaning but our own sure this is not to speak as the Oracles of God but basely to abuse the Word as impostors in Religion of old did their Images speaking behind them and through them what might make for their advantage True that the Word is to be particularly applyed to reprove most the particular sins that most abound amongst a people but this to be done not in anger but in love 3. Wisely By this I mean in the way of delivering it that it be done gravely and decently that light expressions and affected flourishes and unseemly gestures be avoided and that there be a sweet contemperature of authority and mildness But who is sufficient for these things Now you that hear would certainly meet and suit in this too If any hear let him hear as the Oracles of God not as a well tuned sound to help you to sleep an hour not as a humane Speech or Oration to displease or please you an hour according to the suiting of its strain and your palate Not as a School lesson to add somewhat to your stock of Knowledge to tell you somewhat you knew not before or as a feast of new notions Thus the most relish a preacher while till they try his gift and its new with them but a little time disgusts them But hear as the Oracles of God the discovery of sin and death lying on us and the discovery of a Saviour that takes these off the sweet word of reconciliation God wooing Man the great King intreating for peace with a company of rebels not that are too strong for him Oh! no but on the contrary he could utterly destroy in one moment These are the things brought you in this word Therefore come to it with sutable reverence with ardent desires and hearts open to receive it with meekness as the engrafted word that is able to save your Souls it were well worth one days pains of speaking and hearing that we could learn somewhat at least how to speak and hear henceforward to speak and hear aâ— the Oracles of God The other of ministring as of the ability that God giveth In this 1. Ability and that received from God for other there is none for any good work least for the peculiar ministration of his spiritual affairs in this House 2. The using of this ability received from him for them And this truly is a chief thing for Ministers and for each Christian still to
Kings but when thou comest to alter the person now thou bearest here is the odds thou wast as a fool in appearance for a moment and shall be truly a King for ever Verse 17. 17. For the time is come that Iudgement must begin at the house of God and if it first begin at us what shall the end be of them that obey not the Gospel THere is not only perfect equity but withal a comely proportion and beauty in all the ways of God had we opened eyes to discern particularly in this point of the sufferings and afflictions of the Church The Apostle here sets it before his brethren for the time is come c. Where is first a paralel of the Lords dealing with his own and with the wicked ver 17. 18 2. A perswasion of due compliance and confidence in his own upon that consideration The paralel is in the order and the measure of punishing and it is so that for the order it begins at the house of God ends upon the ungodly and that carries in it the great difference in the measure that it passes from the one on whom it begins and rests on the other on whom it ends the full weight of it lies on for ever It s so exprest What shall be the end c. Which imports not only that Judgement shall overtake them in the end but that it shall be their end they shall end in it and it shall be endless upon them The time is Indeed the whole time of this present life is so it s the time of suffering and purging for the Church compassed with enemies that will afflict her and subject to these impurities that need affliction The Children of God are in their under age here all their time they are Children and have their frailties and childish follies and therefore though they are not always under the stroke of the rod for that they were not able to endure yet they are under the discipline and use of the rod all their time and whereas the Wicked escape till their day of full payment the Children of God are in this life chastised with frequent afflictions and so the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here be taken according as the Apostle St. Paul uses the same word Rom. 8. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sufferings of this present time But withal it is true and appears to be here implyed that there be particular set times that the Lord chuses for the correcting of his Church he hath the days prefixt and written in his Ephemerides hath his days of correcting wherein he goes round from one Church to another we thought it would never come to us but we have now found the smart of it And here the Apostle may likely mean the times of these hot persecutions that were begun and continued though with some intervalls for two or three Ages Thus Apoc. 6. after the white Horse immediately follows at his heels the red and the black and the pale Horse And as it was upon the first publishing of the Gospel so us ally upon the restoring of it or upon remarkable reforms of the Church and revivings of Religion follow sharp and searching trials As the lower cause of this is the rage and malice of Satan and the ungodly World acted and sâ—irred by him against the purity and prevalency of Religion so it is from a higher hand for better ends The Lord will discover the multitudes of hypocrites and empty professors that will at such a time readily abound when Religion is upon an advancing way and the stream of it runs strong Now by the counter current of troubles such fall back and are carried away And the truth of grace in the hearts of Believers is advantaged by these hazards and sufferings they are put to lasten their hold the better on Christ to seek more experience of the real and sweet consolations of the Gospel that may uphold them against the counterblasts of suffering Thus is Religion made a more real and solid thing in the hearts of true Believers they are entered to that way of receiving Christ and his Cross together that they may see their bargain and not think it a surprize Iudgement Though all sufferings are not such yet commonly there is that unsuitable and unwary walking amongst Christians that even their sufferings for the cause of God though unjust from Men yet are from God just punishments of their miscarriages towards him in their former ways their self pleasing and earthliness taking too much relish in the delights of this World forgetting their inheritance and home and conforming themselves to the World walking too like it Begin The Church of God punisht while the wicked are free and flourish in the World possibly all their days or if Judgement here reach them yet it is later it begins at the House of God 1. This holds in them that profess his name and are of the visible Church compared with them that are without the pale of it and are its avowed enemies 2. Those that profess a desire of more religious and holy course of life within the Church compared with the profane multitude 3. They that are indeed more Spiritual and holy and come nearer unto God compared with others that fall short of that measure in all it holds that the Lord doth more readily exercise them with afflictions and correct their wandrings than any other And this truly is most reasonable and the reason lies in the very name given the Church The House of God 1. The sins of the Church have their peculiar aggravations that fall not upon others that which is simply a sin in strangers to God is in his people the breach of a known and received law and a law daily unfolded and set before them yea it s against their Oath of Allegiance 't is perfidie and breach of Covenant committed both against the clearest light and strictest boâ—ds and highest mercies and still the more particular profession of his name and testimonies of his love make sin the more sinful and the punishment of it the more reasonable The sins of the Church are all twice dipt Dibapha Isa. 1. Have a double die they are once breach of the law and they are again ungrate and disloyall breach of promise 2. As there is unquestionable equity so there is an evident congruity in it God is ruler of all the World but particularly of his Church therefore here called his House wherein he hath a special residence and presence And therefore most suitable that there he be specially observed and obey'd and if disobey'd that he take notice of it and punish it that he suffer not himself to be dishonour'd to his face by those of his own House and therefore whosoever escape his own shall not Amos 3. 2. You only have I known of all the Families of the Earth therefore will I punish you for all your iniquities He that righteously judges and rules all Nations it is fit
sure if God be able to make his party good pride shall not escape ruin he will break it and bring it low for he is set upon that purpose and will not be diverted But he giveth grace Pours out plentifully upon humble hearts his sweet dews and showers slide off the Mountains and fall on the low Valley of humble hearts and make them pleasant and fertile The swelling heart puft up with a fancy of fullness hath no room for Grace is lift up is not hollow'd and sitted to receive and contain the graces that descend from above and again as the humble heart is most capable as emptied and hollowed can hold most so it is most thankful acknowledges all as received but the proud cries all his own the return of Glory that is due from Grace comes most freely and plentifully from an humble heart and he delights to enrich it with Grace and it delights to return him Glory the more he bestows on it the more it desires to honour him withal and the more it doth so the more readily he bestows still more upon it and this is the sweet intercourse betwixt God and the humble Soul this is the noble ambition of humility in respect whereof all the aspirings of pride are low and base when all is reckoned the lowliest mind is truly the highest and these two agree so well that the more lowly it is 't is thus the higher and the higher thus it is still the more lowly Oh! my Brethren want of this is a great cause of all our wants why should our God bestow on us what we would bestow on our idol-self or if not to idolize thy self yet to idolize the thing the gift that grace bestowed to fetch thy believing and comforts from that which is to put it in his place that gave and to make Baal of it as may be read Hosea 2. 8. Now he will not furnish thee thus to his own prejudice therein seek to have thine heart on a high design seeking Grace still not to rest in any gift nor to grow vain and regardless of him upon it If we had but this fixed with us what gift or grace I seek what comfort I seek it shall no sooner be mine but it shall all be thine again and my self with it I desire nothing from thee but that it may come back to thee and draw me with it unto thee this is all my end and all my desire The thing thus presented would not come back so often unanswered This is the only way to grow quickly rich come still poor to him that hath enough ever to enrich thee and desire of his riches not for thy self but for him mind entirely his Glory in all thou hast and seekest to have what thou hast use so and what thou wantest vow it so let it be his in thy purpose even before it be thine in possession as Hanna did in her suit 1 Sam. 1. 11. for a Son and thou shalt obtain as she did and then as she was be thou faithful in the performance Him whâ—m I received says she by petition I have returned to the Lord. It is no question the secret pride and selfness of our hearts that prejudges much of the bounty of his hand in the measure of our Graces and the sweet embraces of his love which we should otherwise find The more we let go of our selves still the more should we receive of himself Oh foolish we that refuse so blessed an exchange To this humility as in these words 't is taken in the notion of our inward thoughts touching our selves and carriage in relation to others the Apostle joyns the other Humility in relation to God being indeed the different actings one and the same Grace and inseparably connexed each with the other Verse 6. Humble your selves therefore under the mighty hand of God that he may exalt you in due time THIS is prest by a reason of equity and necessity both in that word the mighty hand of God he is Sovereign Lord of all and all things do obeisance to him Therefore it is just that you his People professing Loyalty and Obedience to him be most submissive and humble in your subjection to him in all things Again the necessity his mighty hand There is no striving it is a vain thing to flinch and struggle for he doth what he will and his hand is so mighty that the greatest power of the creature is nothing to it yea it is all indeed derived from him and therefore cannot do any whit against him if thou wilt not yield you must yield if thou will not lead you shall be palled and drawn therefore submission is your only course The third reason is of Utility or certain Advantage as there is nothing gain'd yea you are certainly ruin'd by reluctance so this humble submission is the only way to gain your point What would you have under any affliction but be delivered and raised up thus alone you attain that humble your selves and he shall raise you up in due time This is the end why he humbles you lays weights upon you that you may be deprest Now when it is gained that you are willingly so then the weights are taken off and you are lifted up by his gracious â—and otherwise it is not enough that he hath humbled you by his hand unless you humble your selves under his hand many have had great and many pressures 〈◊〉 afâ—liction after another and been humbled and yet not humble as they commonly express the difference humbled by force in regard of their outward condition but not humbled in their inward temper and therefore as soon as the weight is off as heaps of Wool they rise up again and grow as big as they were â—nf If we would consider this in our particular trials and aim at this deportment it were our wisdom are they not mad that under any stroke quarrel or struggle against God what gain your Children thus at your hands but more blows not only is this an unâ—eemly and unhappy way openly to resist and strive but even secretly to fret and grumble for he hears the least whispâ—â—ing of the heart and looks most how that behaves it self under his hand Oh! humble acceptance of his chastisement is our duty and our peace that which gains most on the heart of our Father and makes the rod soonest fall out of his hand And not only would we learn this in our outward things but in our spiritual condition as the thing the Lord is much taken with in his Children there is a stubbornness and freting of Heart concerning our Souls that arises from pride and untamedness of our nature and yet some take a pleasure in it touching the matter of comfort and assurance if it be with held or which they take more liberty in be it sanctification and victory over sin they seek and yet find little or no success but the Lord holding them at under in these they then vex
and walk more discontented and nothing pleases them as peevish Children upon the refuse of somewhat they would have take displeasure and make no account of the daily provision made for them and all the other benefits they have by the care and love of their Parents This is a folly very unbeseeming the Children that are the Children of Wisdom and should walk as such And till they learn more humble respect of their Father's Will they are still the further off from their purpose were they once brought to submit the matter and give him heartily his Will he would readily give them theirs as far as were for their good as you say to your Children of any thing they are too stiff and earnest in and keep a noise for cry not for it and you shall have it And this is the thing we observe not that the Lord often by his delays is aiming at this and were this done we cannot think how graciously he would deal with us his gracious design is to make much room for grace by much humbling especially some Spirits that need much trying or that he means much enabling to for a singular service and thus the time is not lost as we think it it furthers our end while we think contrary 't is necessary spent time and pains that is given to the unballasting of a Ship casting out the Earth and Sand when it is to be loaden with Spices we must be emptied more if we would have of that fullness and riches that we are longing for So long as we some and chafe against his way though it be in our best suits we are not in a posture for a favourable answer would we wring things out of his hand by fretfullness that is not the way no but present humble submissive suits Lord this is my desire but thou art wise and gracious I refer the matter to thy will for the thing and for the measure and time and all were we molded to this composure then were mercy near when he hath gained this broke our will and tamed our stoutness then he relents and pities See Ier. 30. 18. This I would recommend in any estate the humble folding under the Lord's hand kissing the rod and falling low before him and this the way to be raised but it may be one that thinks he hath tried this a while and is still at the same point hath gained nothing and therefore falls back to his old repinings Let such a one know his humbling and compliance was not upright it was a fit of false constrained submission and therefore lasts not it was but a tempting of him instead of submitting to him Oh! will he have a submission I will try 't but with this reserve that if after such a time I gain not what I seek I shall think it is lost and that I have reason to return to my discontent though he says not thus yet this is secretly under it No but wouldst thou have it right it must be without condition without reserve no time nor nothing prescribed and then he will make his word good He will raise thee up and that In due time Not thy fancied time but his own wisely appointed time Thou that thinkest now I am sinking if he help not now 't will be too late yet he sees it otherways he can let thee sink yet lower and yet bring thee up again he doth but stay till the most fit time thou canst not see it yet but thou shalt see it that his chosen time is absolutely best he waiteth to be gracious doth he wait and will not thou Oh! the firm belief of his Wisdom Power and Goodness what difficulty will it not surmount So then be humble under his hand submit not only thy goods thy health thy life but thy soul. Seek and wait for thy pardon as a condemned Rebel with thy rope about thy neck lay thy self low before him at his feet stoop and crave leave to look up and speak and say Lord once I am justly under the sentence of death if I fall under it thou art righteous and I do here acknowledge it but there is deliverance in Christ thither I would have recourse yet if I be beaten back and held out and faith with held from me and I perish as it were in view of salvation see the rock and yet cannot come at it but drown what have I to say in this likewise thou art righteous only if it seem good unto thee to save the vilest most wretched of sinners and shew great mercy in pardoning so great debts the higher will be the glory of that mercy however here I am resolved to wait till either thou graciously receive me or absolutely reject me if thou do this I have not a word to say against it because thou art gracious I hope I hope yet thou wilt have mercy on me I dare say that this promise belongs to a Soul and it shall be raised up in due time And what though most or all our life should pass without much sensible taste even of spiritual comforts a poor all it is let us not over esteem this moment and so think too much of our better or worse condition in it either in Temporals yea or in Spirituals such as are more arbitrary and accessary to the name of our Spiritual Life providing we can humbly wait for free grace and hang on the word of promise we are safe if the Lord will clearly shine on us and refresh us this is much to be desired and prized but if he so think fit what if we should be all our days held at a distance and under a cloud of wrath it is but a moment in his anger then follows a life time in his favour an endless life time 't is but sorrow for a night and joy comes in the morning that clearer morning of Eternity to which no evening succeeds Verse 7. Casting all your care upon him for he careth for you AMongst other spiritual secrets this is one and a prime one the combinement of lowliness and boldness humble confidence This the true temper of a Child of God towards his great and good Father nor can any other have it but they that are indeed his Children and have within them that Spirit of adoption which he sends into their hearts And these two here the Apostle joyns together Humble under the hand of God and yet cast your care on him upon that same hand under which you ought to humble your selves must you withal cast over your care all your care for he careth for you Consider 1. The nature of this Confidence 2. The Ground of it The Nature casting all your care on him The ground or warrant of it for he careth for you Every man hath some desires and purposes that are predominant with him beside the daily exigences of his life he is compast with and in both according to their importance or his esteem and the difficulties occurring in them he
he is the Lord our maker Power Is here not only ability but authority and Royal Soveraignity that as he can do all things he rules and governs all things is King of all the World Lord paramount all hold their Crowns of him and the Shields of the Earth belong unto God he is greatly to be exalted disposeth of States and Kingdoms at his pleasure establisheth or changeth turns and overturns as seems him good and hath not only might but right to do so He is the Most High ruling in the Kingdoms of the Children of Men and giving them to whomsoever he will and readily pours contempt upon Princes when they contemn his power The term for ever Even in the short Life of Man Men that are raised very high in place and popular esteem may and often do out live their own Glory but the Glory of God lasteth as long as himself for he is unchangeable his Throne is for ever and his wrath for ever and his mercy for ever and therefore Glory for ever Inf. 1. Is it not to be lamented that he is so little glorify'd and prais'd that the Earth being so full of his goodness is so empty of his praise from them that enjoy and live upon it How far are the greatest part from making this their great work to exalt God and ascribe power and glory to his name for that all their ways are his dishonour seek to advance and raise themselves to serve their own Lusts and pleasures and altogether mindless of his glory the Apostles complaint holding good against us all seeking our own things and none the things of the Lord Iesus Christ true some there are but as his meaning is so few that they are as it were drown'd and smother'd in the crowd of self seekers so that they appear not After all the judgments of God upon us how doth still luxury and excess uncleanness and all kind of profaness out-dare the very light of the Gospel and rule of holiness shining in it scarce any thing a matter of common shame and scorn but the power of godliness turning indeed our true glory into shame and glorying in that which is indeed our shame Holiness not only our true glory but that wherein the ever glorious God doth especially glory and hath made known himself so much by that name the holy God And that which is the express stile of his glorious praises uttered by Seraphims Isa. 6. Holy holy holy is the Lord of Hosts the whole Earth is full of his Glory Instead of sanctifying and glorifying this holy name how doth the Language of Hell oaths and cursâ—s abound in our Streets and Houses that blessed name that Angels are blessing and praising abused by base worms Again notwithstanding all the mercies multiply'd upon us in this Land where are our praises our Songs of deliverance our ascribing glory and â—ower to our God who hath prevented us with loving kindness and tender mercies hath removed the stroaks of his hand and made Cities and Villages populous again that were left desolate without Inhabitants Oh! why do we not stir up our hearts and one another to extol the name of our God and say give unto the Lord Glory and strengthâ— give unto the Lord the glory due to his name have we not seen the pride and glory of all flesh stain'd and abased were there ever affairs and times that more discovered the folly and weakness of Men and the Wisdom and power of God Oh! were our hearts set to magnifie him that word often repeated in that Psalm Psal. 107. Oh! that Men would praise the Lord for his goodness and his wonderful works to the Children of Men. Inf. 2. But what wonder that the Lord loses the reverence of his praises at the hands of the common ungodly World when even his own people fall so far behind in it as usually they do the dead cannot praise him but that they that he hath quickned by his Spirit should yet be so surprised with deadness and dullness as to this Exercise of exalting God this is very strange for help of this 1. We should seek after a fit temper labour to have our hearts brought to a due disposition for his praises and 1. That they be spiritual spiritual services require that but this most as being indeed the most spiritual of all affection to the things of this Earth draw down the Soul and make it so low set that it cannot rise to the height of a Song of praise and thus if we observ'd our selves we would find that when we let our hearts fall and entangle themselves in any inferiour desires and delights as they are unfitted generally for holy things so especially for the praises of our holy God Creature loves abase the Soul and turn it to Earth and praise is altogether heavenly 2. Seek a heart purify'd from self-love and possest with the love of God the heart that is ruled by its own interest is scarce ever content still subject to new disquiet self is a vexing thing for readily all things do not sute our humours and wills and the least touch that is wrong to a selfish mind distempers it and disrelishes all the good things about it a childish condition it is if crost but in a toy throw away all Whence are our frequent frettings and grumblings and that we can drown a hundred high favours in one little displeasure and still our finger is upon that string more male-content and repining for one little cross than praises for all the mercies we have received Is not this evidently the self-love that abounds in us Whereas were the love of God predominant in us we would love his doings and disposals and bless his name in all whatsoever were his will would in that view be amiable and sweet to us however in it self harsh and unpleasant Thus would we say in all this is the will and the hand of my Father who doth all wisely and well blessed be his name The Soul thus framed would praise in the deep of troubles not only in outward afflictions but in the saddest inward condition would be still extolling God and saying however he deal with me he is worthy to be loved and praised he is great and holy he is good and graâ—cious and whatsoever be his way and thoughts towards me I wish him glory if he will be pleased to give me light and refreshment blessed be he and if he will have me to be darkness again blessed be he glory to his name yea what though he should utterly reject me is he not for that to be accounted infinitely merciful in the saving of others must he cease to be praise worthy for my sake if he condemn yet he is to be praised being merciful to so many others yea even in so dealing with me is he to be praised for in that he is just Thus would pure love reason for him and render praise to him but our ordinary way is most untoward
and unbeseeming his creature the best of them much more such worms as we are that things must rather be to our mind than his and we must either have all our will or else for our part he shall have none of his praises 3. That which on these two will follow a fixed heart if it be refined from creature-love and self-love spiritualness and love of God will fix it and then shall it be fit to praise but an unstable uncomposed heart can never be no more than an instrument can be harmonious and fit to play on that hath loose pins that are still slipping and letting down the strings pins that never fasten and thus are the most cannot fix to Divine Thoughts to consider God to behold and admire his excellency and goodness and his free love Oh! that happy word of David worthy to be twice repeated when shall we say it O God my heart is fixed well might he add I will sing and give praise Oh! that we would pray much that he would fix them and then he having fixed them we would praise him much 2. If any due disposition be once attained for praises then must the heart so disposed be set to study the matter of praises And that 1. The infinite excellency of God in himself which though we know little of yet this we know and should consider it that it is far beyond what all the creatures and all his works are able to testify of him that he transcends all we can speak or hear or know of him 2. Look on him in his works behold not the vast Heavens above nor the firm Earth beneath us nor all the variety of his works in both without holy wonder stir'd in us and that stirring us to sing praises Oh! his greatness and might and Wisdom shining in these Lord how manifold are thy Works in Wisdom hast thou made them all But above all that work that marvel of his works the sending of his Son forth of his bosom and that is the mystery the Apostles do so magnifie in their writings and that so much in this Epistle and that the chief incentive to this close in praise ascribing glory to him This praise looks particularly back to the stile in the prayer the God of all grace who hath called us to his eternal glory by Jesus Christ so many other mercies but chiefly for that choice of mercies to his glory who hath called us to his glory then look through the work of saving his Chosen so redeemed by the blood of his Son his maintaining his own work in them against all the enemies and oppositions about it the advancing it in the midst of them and even by them and bringing them safe to glory that perfecting and establishment as in the foregoing words it is that that so affects the Apostle in the very entry of this Epistle that there he must break forth into praise Chap. 1. ver 3. Blessed be the God and Father of our Lord Iesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the Resurrection of Iesus Christ from the dead He begins there in praise and here ends in it and so incloses all within that Divine Circle And as we would consider these things in general so his particular dealing with us his good providence in spirituals and temporals would we search Oh! what a surcharge of innumerable â—ercies would each of us find and were we better acquainted with the Holy Scriptures had more our delight in them they would acquaint us better with all these things and give us light to see them and warm our hearts and excite them to his praises who is the God of all our mercies 3. The heart somewhat disposed to praise and then studying the matter of it would be applyed actually to render praise 1. To aim at God in all which is continued praise to eye his glory in every thing and chiefly to desire that that his name may be exalted this is the excellent way indeed whereas most are either wholly for their self ends or often squinting out to them That Soul is most noble that singly and fixedly aims at exalting God and seeks this stamp on all it speaks and does and desires all to the greater glory of my God 2. To abound in the express and solemn return of praise this way To him be glory not a customary dead saying of it over as is usual with us but the heart offering it up What is so pure and high as this exercise the praises of the ever glorious Deity What is Heaven but these and were it not best as we can to begin it here and long to be there where it shall never end To him be Glory and Dominion for ever and ever Amen Verses 12 13 14. 12. By Sylvanus a faithful Brother unto you as I suppose I have written briefly exhorting and testifying that this is the true Grace of God wherein ye stand 13. The Church that is at Babylon elected together with you saluteth you and so doth Marcus my Son 14. Greet ye one another with a kiss of Charity Peace be with you all that are in Christ Iesus Amen THIS a kind of postscript and hath its testimony of the bearer and the Apostolick form of saluting Withal he expresses the measure of his writing that it was brief and the end of it that it was to testify c. And this indeed the end of our preaching and we ought each to seek it by the word and by mutual exhortations and sometimes a few words may have much to this purpose to have our hearty establishment in the faith and not only to believe but remember that we have the best of it that there is truth in our hopes and they shall not deceive us they are no fancy as the World thinks yea when all things else shall vanish their truth shall most appear in their full accomplishment The entertainment and increase of Christian love of esteem of one another and affection one to another is no matter of empty compliment but is the very stamp and badge of Jesus Christ upon his followers therefore most carefully to be preserved entire and unhappy they that by any means do willingly break it Oh! let us beware of it and follow peace even when it seems to fly from us This Peace that is the portion of those in Christ is indeed within them and with God but through him 't is likewise one with another and in that notion to be desired and wisht joyntly with the other They that are in Christ are the only Children and heirs of true peace others may dream of it and have a false peace for a time and wicked men may wish it to themselves and one another but 't is a most vain hope and nought but to wish it to them that are in Christ hath good ground all solid peace founded in him and flows from him Now the peace of God which
propension of his heart towards them The Eye is the servant of the affection turns readily that way most where the heart is Therefore thus the Lord is pleased to speak of his love to his own he views still all the world but he looks upon them with a peculiar delight his eye still on them as it were towards them from all the rest of the world tho he doth not alwaies let them see these his looks for 't is not said they alwayes are in sight of it no not here yet still his Eye is indeed upon them by the beauty of Grace in them his own work indeed the beauty that he himself hath put upon them And so the other of his Ear too he is willing to do for them what they ask he loves even to hear them speak finds a sweetness in the voice of their Prayers that makes his ear not only open to their Prayers but desirous of them as sweet Musick Thus he speaks of both Cant. 2. 14. My dove let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comely 2. His good Providence and readiness to do them good to supply their wants and order their affairs for them to answer their desires and thus to let them find the fruits of that love that so leads his eye and ear towards them his eye is upon them he is devising and thinking what to do for them 't is the thing he thinks on most his eyes are on all but they are busied as he is pleased to express it they run to and fro through the earth to shew himself strong in behalf of them whose heart is perfect towards him c. 2 Chron. 16. 9. so Deut. 11. 12 his Eyes all the year on the land And no wonder then he answers their Suits in what is good for them when it is still in his thoughts before he prevents they cannot be so mindful of themselves as he is of them This is an unspeakable Comfort when a poor Believer is in great perplexity of any kind in his outward or spiritual condition Well I see no way I am blind in this but there are eyes upon me that see well what is best the Lord is minding me and bringing about all to my advantage I am poor and needy indeed but the Lord thinketh on me that casteth the ballance Would not a man tho he had nothing think himself happy if some great Prince were busily thinking how to advance and inrich him much more if a number of Kings were upon this thought and devising together yet these thoughts might perish as the Psalmist speaks how much solider happiness is it to have him whose power is greatest and whose thoughts sail not eying thee and devising thy good and asking us as it were What shall be done to the man whom the King will honour And his Ears What suits thou hast thou mayst speak freely he will not refuse thee any thing that is for thy good O! but I am not righteous and all this is for them only yet thou wouldst be such a one wouldst thou indeed then in part thou art as he modestly and wisely chang'd the name of Wisemen into Philosophers art thou not righteous yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of Righteousness thou art then one of these but if still thine own unrighteousness be in thine eye it may and should be so to humble thee but if it should scare thee from coming unto God and offering thy suits with this perswasion that his ear is open make thee think that his favourable eye is not toward thee yet there is mercy creep in under the Robe of his Son thou art sure he is Iesus Christ the righteous and that the Father's eye is on him with delight and then it shall be so on thee being in him and put thy petitions into his hand that is Great Master of Requests thou canst not doubt that he hath access and that ear open which thou thinkest shut to thee The Exercise of Prayer being so important and bearing so great a part in the life and comfort of a Christian it deserves to be very seriously considered We will therefore subjoyn some few Considerations concerning it 1. Prayer is considerable in a threefold Notion 1. As a duty we owe to God being he from whom we expect and receive all 't is a very reasonable homage and acknowledgement thus to testify the dependance of our Being and Life on him and the dependance of our Souls upon him for Being and Life and all good that we be daily Suiters before his Throne and go to him for all 2. As the Dignity and the delight of a spiritual Mind to have so near access unto God and such liberty to speak to him 3. As a proper and sure means by Divine Appointment and Promise of obtaining at the hands of God those good things that are needful and convenient for us And altho some Believers of lower Knowledge do not it may be so distinctly know and others not so particularly consider all these in it yet there is a latent Notion of all these in the heart of every Godly Person that stirs them and puts them on to the constant use of prayer and to a love of it And as they are in these respects inclin'd and bent to the exercise of prayer the Lord's ear is in like manner inclin'd to hear their prayer in these respects 1. He takes it well at their hands that they do offer it up as due worship to him that they desire thus as they can to serve him accepts of those offerings graciously passes by the imperfections in them and hath regard to their sincere intention and desire 2. It pleases him well that they delight in Prayer as converse with him that they love to be much with him and to speak to him often and still aspire by this way to more acquaintance with him that they are ambitious of this 3. He willingly hears their prayers as the Expressions of their Necessities and Desires being both rich and bountiful loves to have blessings drawn out of his hands that way as full breasts delight to be drawn the Lord's Treasure always full and therefore always Communicative In the first respect prayer is acceptable to the Lord as Incense and Sacrifice as David desires the Lord receives it as Divine Worship done to him In the second prayer is as the Visits and sweet Entertainment and Discourse of Friends together and so pleasing to the Lord the free opening of the mind pouring out of the heart to him as 't is called in the Psalm and so done calls it his Words and his Meditation and the Word for that signifies Discourse or Conference And in the third sense he receives prayer as the suites of petitioners that are in favour with him and that he readily accords to And thus the words for Supplication in the Original and the word here for Prayer and
a spiritual trial or tentation my grace sufficient for thee And where the Lord doth thus 't is certainly better for the time than the other would be Observe here his cars are to the Righteous but his eyes are on them too they have not so his ear as blindly to give them what they ask whether it be fit or no but his eye is on them to see and consider their estate and to know better than themselves what is best and accordingly to answer This is no prejudice but a great Priviledge and Happiness of his Children that they have a Father that knows what is fit for them and with-holds no good from them And this commutation and exchange of our requests a Christian observing may usually find out the particular answer of their Prayers and if sometimes they do not than not to subtilize and amuse themselves so much in that but rather to keep on to the exercise knowing as the Apostle speaks in another case this for a certain that their labour shall not be in vain in the Lord and as the Prophet hath it he hath not said unto the House of Jacob seek ye me in vain 3. Only this we should always remember not to set bounds and limits to the Lord in point of time to set him a day that thou wilt attend so long and no longer how patiently will some men bestow long attendance on others where they expect some very poor good or courtesie at their hands but we are very brisk and hasty with him who never delays us but for our good to ripen those Mercies for us that we as foolish Children would pluck while they are green and have neither that sweetness and goodness in them which they shall have in his time All his works are done in their season were there nothing to check our impatiences but his Greatness and the greatness of those things we ask for and our own unworthiness these might curb them and perswade us how reasonable it is that we wait He is a King well worth waiting on and there is in the very waiting on him an honour and happiness far above us and the things we seek are great forgiveness of Sins evidence of Sonship and Heirship Heirship of a Kingdom and we condemned Rebels born Heirs of the bottomless Pit and shall such as we be in such haste with such a Lord in so great requests but the attendance that this reason enforces is sweetned by the consideration of his Wisdom and Love that he hath foreseen and chosen the very hour for each mercy fit for us and will not slip it a moment Never any yet repented their waiting but found it fully compens'd with the opportune answer in such a time as then they are forc'd to confess was the only best I waited patiently says the Psalmist in waiting I waited but it was all well bestowed he inclin'd to me and heard my cry brought me up c. and then after falls into admiration of the Lord's method his wonderful workings and thoughts to us-ward while I was waiting and saw nothing thy thoughts were towards and for me and thou didst then work when thy goodness was most remarkable and wonderful When thou art in great affliction outward or inward thou thinkest it may be he regards thee not yea but he doth Thou art his Gold he knows the time of refining thee and then taking thee out of the Furnace he is verst and skillful in that work Thou sayest I have cried long for power against sin and for some evidence of pardon and find no answer to either yet leave him not he never yet cast away any that sought him and staid by him and resolv'd whatsoever came on 't to lie at his footstool and to wait were it all their life time for a good word or a good look from him And they chuse well that make that their great desire and expectation for one of his good words or looks will make them up and make them happy for ever and 't is he is Truth they are sure not to miss of it blessed are all they that wait for him And thou that sav'st thou canst not find pardon of sin and power against it yet consider whence are those desires of both that thou once didst not care for why doth thou hate that sin which thou didst love and art troubled and burden'd with the guilt of it under which thou wentest so easily and didst not feel before are not these something of his own work yes sure and know he will not leave it unfinished nor forsake the work of his hands his eye may be on thee tho thou seest him not and his ear open to thy cry tho for the present he speaks not to thee as thou desirest 'T is not said that his Children always see and hear him sensibly but yet when they do not he is beholding them and hearing them graciously and will shew himself to them and answer them seasonably Psal. 22. 2. I cry in the day time and thou hearest not c. Yet will not he entertain hard thoughts of God nor conclude against him thou art holy v. 3. where by Holiness is meant his faithfulness I conceive to his own as follows that he inhabites the praises of Israel to wit for the Favours he hath shewed his people as v. 4. Our Fathers trusted in thee Let the Lord's open ear perswade us to make much use of it be much in this sweet and fruitful exercise of Prayer together and apart in the sense of these three Considerations mentioned above The Duty the Dignity and the Utility of Prayer 'T is due to the Lord to be worship'd and acknowledg'd thus as the Fountain of Good How will men crouch and bow one to another upon small requests and he only neglected by the most from whom all have all Life and Breath and all Things as the Apostle speaks in his Sermon Acts 17. 25. 2. And then the Dignity of this to be admitted into so near converse with the highest Majesty were there nothing to follow no answer at all Prayer pays it self in the Excellency of its Nature and the sweetness that the Soul finds in it poor wretched Man to be admitted into Heaven while he is on Earth and there to come and speak his mind freely to the Lord of Heaven and Earth as his Friend as his Father to empty all his Complaints into his Bosom to refresh his Soul in his God wearied with the Follies and Miseries of the World Where any thing of his love this is a priviledge of highest sweetness for they that love find much delight to discourse together and count all hours short and think the day runs too fast that is so spent and they that are much in this exercise the Lord doth impart his secrets much to them 3. And the most profitable exercise no lost time as prophane hearts judge it but only gain'd all blessings attend this work the richest traffick