express so little to our Brother 'T is an Argument we know not of what spirit we are of as Christ told his Disciples Oh! how unlike to that God whom we profess to be our God He is long suffering patient full of goodness gentleness mercy c. we can bear nothing we can suffer nothing one from another 13. Our great murmuring against Reformation and Reformers God hath heard the voyce of our murmuring Exod. 2.6 As if there had been nothing that would have undone us but Reformation and truly God seems to speak such a word as that was Numb 7.5 in displeasure and anger I will make your murmuring to cease I will take away the cause of your murmuring I would have reformed you and you would not be reformed As Christ to Jerusalem I would but you would not Mat. 23. The time may come when we would and God will not when we shall cry Other Lords have had dominion over us c. Isa 26.13 but thou Lord set up thou thy Government rule thou over uâ—â— and God may say No 't is too late I would have healed you and you would not be healed 14. The great neglect of the care of our Families Truly 't is not the least sin that threatens the removal of our Candle-stick How generally have the duties of Religion been let fall in our families reading the word singing Psalms c. time was when one could not have come through the streets of London on an evening in the week-day but we might hear the praises of God singing of Psalms now 't is a stranger in the City even upon the Lords own day Oh! how have Governours of Families cast off the care of the souls that God hath committed to them How careless are they of the souls of their yoak-fellows that lye in their bosome of their Children the fruit of their loins Masters of their servants c. And in the mean time are ready to stand up and justifie themselves with the boldness of Cain to say to God Am I my brothers keeper Am I the keeper of my yoak-fellows Childrens servants souls Yes thou art the keeper c. God hath put them into thy trust and if they perish through thy fault they may die in their sins but their blood shall be required at thy hand God will say to thee as he did to Cain Thy Brothers blood cryeth in my ear 15. Our indifferences as to matter of faith and doctrine That we have not been more zealous for the Truth of Christ that great trust and depositum which hath been committed to us We have accounted it no matter of what opinion or judgment men be in these latter times 'T is an universal saying No matter what judgment men be of so they be Saints as if truth in the judgment did not go to the making up of a Saint as well as holiness in the Will and Affections As if Christ had not come into the World to bear witness of the truth which was his great design as if it were no matter if God have the heart so the devil be in the head as if no matter that be full of darkness so the heart be for God 16. The unsuitableness of our conversation to the Gospel of Christ 'T is the only thing the Apostles puts the Philippians in mind of and commits to their care Phil. 1.27 and truly in these unhappy dayes it hath been the only thing men have neglected and despised how little care that our conversations should honour the Gospel c. 17. Our living by sense and not by faith Surely my Brethren among all the sins in England that the people of God have cause to be humbled for there is not any whereby we have more provoked God than by that sin of our unbelief murmuring and infidelity have been our two great sins for which it is the wonder of Gods mercy that he hath not caused our carkasses to fall in the Wilderness he may take up that complaint of us that he did of Israel Num. 14.22 Because all those men which have seen my glory and my miracles which I diâ—â—â— Egypt and in the Wilderness and have tempted me now these ten times and have not hearkned to my voyce surely they shall not see the Land c. And this is the lamentation we may take up that truly to this very day we have not faith enough to carry us from one miracle to another from one deliverance to another from one salvation to another let one deliverance pass over our head and no sooner one Wave rises higher than another but we are ready to cry out with Peter Lord save me I perish and well were it if our fears did issue into tears and cryes after Christ we rather are ready to cry out as those in Ezek. 37.11 Our bones are dryed and our hope is lost we are out off for our parts We are a people that never knew how to honour God in any distress God hath brought us into never learnt to glorifie God by believing if we cannot see him we cannot believe him surely that which God hath done for us in such a succession of miracles it might well at least have been found for our faith during our so journing In our Pilgrimage we might have learned by all that we have seen to believe God we might have made experience to be the food of our faith and upon all the Providences of Divine Power Wisdom and Goodness we might have discoursed our selves into belief as David 1 Sam. 17.37 The Lord hath delivered me out of the paw of the Lyon and of the Bear he will deliver me out of the hand of this Philistine So Paul He hath delivered and doth deliver we trust he will also deliver Oh my Brethren we dishonoun God and starve our faith by forgetting our experience while we proclaim by our own unbelief that we have a God that we dare not trust If we perish we may thank our selves for it surely if we miscarry that account may be given for it that we find Mat. 13 58. Because of our unhelief There is a rest of God before us if we do not enter in it is because of our unbelief 18. Went of sympathy with the bleeding gasping groaning dying Churches of Jesus Christ They have been in great afflictions round about have call'd to us pitty me Oh pitty me my friends for the hand of God is gone out against me We cannot look any way but we see cause of bitter mourning but we have not laid the blood of Germany Lituania Piedmount c. to heart therefore God may justly lay it to our charge Want of fellow-feeling with our Brethren in their afflictions it is a kind of persecution a kind of being accessary to their sufferings That we have not mourned wept bled with them that we have not lien in the dust smote on our thighs c. God may justly say to us as Ames 6.6 7. They shall go captive with the
is your confidence in me submission to nay saving work obedience to my healing precepts If I be your Lord and Master why do you not learn of me your Master c. Your first Covenant engages you to proceed in fulfilling the things promised in your Covenant c. Better not have promised to be his people than to promise and break this promise The very mercies also you have received from him pardoning your former sin entertainment in his Church and all the blessings there found are as so many obligations to proceed 3. Ever since we came home to Christ we have had an addition of Reasons besides the first Reasons we had to believe Every day brings in new c. Certainly if a little were desireable more were more desireable If the people that stood afar off and never tryed what Christ and Grace is were bid to come in those that have tryed and tasted are bound to proceed much more You have the Spirit of God experiences of his love tasted the bitterness of sin have had some tryal of the truth of such things of which we speak when others have eyes and see not c. and will you turn back that have tasted c. 4. Consider how much hath been lost upon many a soul for want of care to take rooting and to proceed how much labour of the Ministry mercies of God pains and care of their own I speak of those that have seemed sincere not indeed so that have many times comforted the hearts of their Ministers and Friends and have had some kind of comfort to themselves in that taste they have had of the good word of God How many times hath the Preacher been gladded to see such a one come to him seemingly with a broken heart seeming to set themselves in the way of life yet the flesh prevailed for want of confirmation How many years have some spent in duty in hearing prayer gracious society profession of Religion yet afterwards the world hath drowned all What cause have you to see you lose not the thing you have wrought 5. Consider how much of the works of your own salvation when you are converted is yet undone Though you are sure your conversion is true how many temptations to resist enemies to conquer duties to perform and Heaven to be taken upon all those terms as the tenor of your Christianity therefore you had need to stand fast and having done all to stand you have need not only to believe but to wait and be patient in believing and to proceed in the way you have chosen 6. The want of strength building up makes the lives of many full of lamentable languishing weaknesses scandals unto others pain calamity trouble to themselves How long in healing And how much smart and pain while the fruit of their own folly is cured How little and how frequently do temptations prevail And hence as in a wilderness they are going one step forward another backward no evident keeping in God and all through the fruit of their own languishing weakness the fruits of the sins of Professors have been such that it should make you do all you can possible to escape the troubles at home and reproaches abroad 7. A life of spiritual weakness is usually a burden unto him that hath it it doth not only occasion his falling into sin and so renews the wounds of his Soul but is a constant burden to him not that any measure of Grace is troublesome but that which consists with so great a measure of remaining corruption this is the burden sickness is burdensome though there be life Methinks you should not then be recondiled to your fears you should methinks see so great difference between the sick and the well that for your own peace sake you should seek after confirmation Every duty they do is their pain which is anothers pleasure prayer c. their burden sometimes tir'd wearied dull c. presently overwhelmed with temptation every duty is a grievance to them through the weakness of their grade and their corruption 8. Christians that are weak and not confirmed lose abundance of the fruit of Gods Ordinances that are improved by others How many a truth that taste exceeding sweet to others have no great relish to them nor growth by it A healthy man hath more relish in ordinary fare than a sick person in varieties the full stomack loaths the Honey-comb 9. The weak and unconfirmed Christian is unprofitable comparatively unto others not that the Church would wish the weakest member out but comparatively unconfirmed Christians are very unprofitable unto others like little children in the Family that must be looked to make work for a great many more about them What doth a sick person but the work of others is to feed support and be a help to him The Church of God hath need of strong Christians that can pray in Faith servently for others and you scarcely pray son your selves Consider when the Church needs a great deal of help will you sit down with low attainments and little things when so many hundred about you need so great assistance 10. Weak persons are many times the troublers and very dangers of the Church many calamities have been occasioned by them the sins of professors have occasioned the displeasure of God on the Church their errors hindred truth and made divisions When Christians have not so much strength as to know Truth from Error that hearkens to every one that speaks with likeness What have these Christians done in the Church what mercies have been driven away so far that I think the Church of God from the Apostles days till now have suffer'd more by the sins of Professors then the malice of their Enemies and how canst thou expect God will save thy soul when thou hast set the Church on fire and been so great hindrance to others that many should perish occasionally by thy example c. The greatest sufferings of the Church have come from the miscarriages of the Church 11. Such have been the great dishonours of Christ but the Graces of ancient Christians the glory of their professions their Charity Self-denial Heavenly-mindedness Patience c. have preached the Gospel to the World more effectually then ever their words could do God expects your lives should be a considerable means for the conversion of wicked men the same God that hath commanded Ministers to teach others by their Doctrine hath commanded you should live for the conversion of the World that you zeal humility patience charity self-denial should win souls to God and if it be a sin to give over preaching when we may surely so to give over living c. If wo unto me if I preach not the Gospel then woe unto you if you by your lives preach not the Gospel How many sinners have you about you and how do you wrong and rob the ungodly of that Ordinance God hath appointed for their conversion and salvation You are the
these Directions about you they would be a most excellent Antidote to keep you from sin and an excellent means to preserve the zeal of Piety flaming upon the Altar of your hearts I have many things yet to say to you but I know not whether God will give me another opportunity my strength is now almost gone I beseech you let these things which I have spoken make deep impressions upon all your souls Consider what hath been said and the Lord give you understanding in all things Mr. Watson's Farewell-Sermon Aug. 19. Isai 3.10 11. Say ye surely it shall be well with the just for they shall eat the fruit of their works Woe be to the wicked it shall be evil with him for the reward of his hands shall be with him THis Text is like Israels Pillar or Cloud it hath a light side and a dark side it hath a light side unto the Godly say unto the Righteous it shall be well with him and it hath a dark side unto the wicked Woe unto the wicked it shall be ill with him both you see are rewarded Righteous and Wicked but here 's a vast difference the one hath a reward of Mercy the other a reward of Justice I begin with the first of these Say unto the Righteous it shall be will with him This Scripture was written in a very sad and calamitous time as you may read in the beginning of the Chapter The mighty man and the man of war shall cease the prudent and the ancient both Judge and the Prophet shall be taken away This was a very sad time with the Church of God in Jerusalem If the Judge be taken away where will be any equity if the Prophet be removed where will be any Priests the whole body Politick was running to ruine and almost in the Rubbish now in this sad juncture of time God would have this Text to be written and it is like a Rainbow in the Clouds God would have his People comforted in the midst of afflictions Say unto the Righteous it shall be well with them The great Proposition that lies in the words is this That howsoever things go in the world it shall be well with the Righteous man This is an Oracle from Gods own mouth and therefore we are not to dispute it its Gods own Oracle Say unto the Righteous it shall be well with him I might multiply Scriptures but I will give you one instance in Eccles 8.12 Surely I know it shall be well with them that fear God I know it It is a golden Maxime not to be disputed It shall be well with them that fear God For the illustration of this consider two things 1. What is meant by the Righteous man 2. Why Howsoever things go it shall be well with the Righteous 1. Who is meant here by the Righteous man There is a threefold Righteousness a legal Righteousness and so Adam in this sense was said to be Righteous when he did wear the Robe of Innocency Adams heart did agree with the Law of God exactly as a well made Dial goes with the Sun but this Righteousness is forfeited and lost 2. There is a Moral Righteousness and thus he is said to be Righteous who is adorned with the Moral vertues who is prudent and just and temperate who is decked with the level of Morality But 3. There is an Evangelical Righteousness and this is meant here this Evangelical Righteousness is twofold 1. There is a Righteousness of Imputation and that is when Christs Righteousness is made over to us and Beloved this Righteousness is as truly ours to justifie us as it s Christs to bestow upon us 2. There is a Righteousness of Implantation which is nothing else but the infusing of the seed and habit of Grace into the heart a planting of holiness in a man and making him a partaker of the Divine Nature this is to be Righteous in the sight of God a Righteousness of Imputation and a Righteousness of Implantation The second thing is to shew you why Howsoever things go in the world yet it shall go well with this Righteous man it must be thus for two Reasons 1. Because he who is Righteous hath his greatest evils removed his sin pardoned and then it must needs be well with him Sin is the thorn in a mans Conscience now when the thorn is pluckt out by forgiveness and remission then it is well with that man Forgiveness in Scripture is called a lifting off of sin Job 7. Lord why dost thou not lift off my sin so the Hebrew word carries it it is a Metaphor taken from a weary man that goes under a burden he is ready to sink under it now another man comes and lifts off this burthen even so doth the great God when the burthen of sin is ready to sink the Conscience God lifts off the burthen of sin from the Conscience and lays it on Christs shoulder and he carries it now he that hath his burthen thus carried it is well with him howsoever things go Forgiveness of sin and pardon it is a crowning Blessing it is a Jewel of a Believers Crown pardon of sin is a multiplying mercy it brings a great many mercies along with it whom God pardons he adopts whom God pardons he invests with Grace and Glory So that this is a multiplying mercy it is such a mercy that is enough to make a sick man well Isa 33.24 The Inhabitants shall not say I am sick the people shall be forgiven their iniquity The sence of â—â—â—â—on takes away the sence of pain and then it must needs be well with the Righteous for his greatest evil is removed 2. However things go it is well with the Righteous because that God is his portion Psal 16.5 The Lord is the portion of my inheritance the lines are fallen unto me in pleasant places in God there are all good things to be found and all that is in God is engaged for the good of the Righteous his Power is to Help and his Wisdom is to Teach and his Spirit is to Sanctifie and his Mercy to Save God is the Righteous mans portion and can God give a greater gift to us than himself God is a rich portion for he is the Angels riches God is a safe and sure portion for his Name is a strong Tower he is a portion that can never be spent for he is Infiniteness He is a portion can never be lost for he is Eternity Thou art my portion for ever Psal 72.26 and surely it is well with the Righteous that hath God for his portion Is it not well with that man that is happy why if God be our portion we are happy Psal 144.15 Happy is the people whose God is the Lord. Thus I have cleared up the Doctrinal part For the Use to this Here is abundance of comfort for every Godly man for every person serving God in this Congregation God hath sent me this day with a Commission to comfort
that a Christian by inherent grace is able to do himself is through Christ I can do all things through Christ that strengthens me 2. Because if there be any acceptance of what a Believer doth with the Father this also is through Christ the gift is accepted not for the gifts sake but for the sake of the Merit of Christ 3. If so be a Believer should glory in his graces there is a possibility of falling but being clad with and resting in the power of Christ there 's an impossibility of miscarrying Thus the Saints of God have their infirmities frailties their multitude of frailties and infirmities yet have they reason to glory in that power of Christ which rests on them on Earth but much more reason if they will look up and see the tongue of Christ engaged for them i. e. interceding for them in Heaven And that lets me into The Third Sermon John 17.15 I pray not that thou shouldest take them out of the world but that thou shouldest keep them from the evil I Pray not that thou shouldest not take them out of the world Let them stay there and glory even in their very infirmities But I pray that thou shouldest keep them from the evil In this Scripture you have our Saviors Intercession for his Disciples Preservation and in this his Intercession two things observeable 1. In the Negative part for what Christ doth not pray Not that thou shouldest take them out of the world 2. In the Affirmative part That thou shouldest keep them from the evil of the world For the Negative part wherein you have 1. Something implyed Not that thou shouldest take them out of the world This implyes That God hath the disposal of our continuance in the world else Christ would never address himself to his Father that he would not take them out of the world If so then 1. Live constantly Believer above the flavish fear of Death Times are not in thine Enemies hands no not in the Devils hands but in Gods hands 2. Be patient under the loss of thy dearest Relations God hath taken them who hath the disposal of our continuance 3. Seek to God for a blessing on all those means which at any time are prescribed or used for your preservation 2. There 's something mainly intended I pray not that thou shouldest take them out of the world and tha't this That God will have his people oftentimes continue in the world though they should meet with much trouble in the world And if so this should teach you for ever how to carry your selves in the midst of a sinful wicked rude God-hating Saint-persecuting World that is 1. Patiently to wait Gods leisure you must stay his time 2. Carry your selves Innocently be sure you in a salt Sea like good fish retain your freshness 3 Carry your selves Wisely you walk among Devils Snares c. walk Wisely And 4. Walk Serviceably continue you must but 't is Gods time how short you know not therefore walk serviceably For the Affirmative part But I pray that thou shouldest keep them from the evil of the World Wherein something Absolutely and something Relatively Take the words Absolutely thence these four Notions That thou shouldest keep them from the evil 1. Sin is an eminent evil the evil of evils 2. That we are utterly unable to keep our selves But 3. God can keep his people in and from the evil of a sinful World 4. That 't is the Godly onely that are kept from the evil that is in the World but Relatively especially I pray c. No great matter of their sufferings but their sins that 's the thing let them be preserved from that Thence observe Preservation from sin is a far greater mercy than exemption from suffering And so then 1. See the folly and madness of those that embrace sin to avoid suffering take a stab in their hearts that they may avoid a scratch upon their finger 2. See the folly of those that desire the removal of their sufferings rather than of their sins take away the Frogs not my hard heart 3. This shews what should be our greatest complaint in the midst of a troublesom world not my sorrows plunderings imprisonments Lord but the scarcities of my soul c. 4. This shews the grand mistake of the nature of true safety Men think safety to be meerly to sleep in a sound skin but 't is not safety to be preserved from danger but from sin True the men of the world yea the best of Saints are too too apt to mistake in this case there 's a heart within them that is very apt to think sometimes sinning to be chosen rather than suffering not in wicked men only but in the best of men for As in water face answereth to face so the heart of man to man Which lets me into The Fourth Sermon Prov. 27.19 As in water face answereth to face so doth the heart of man to man IN this Proverb two things 1. The Proposition and that by a Similitude As in water face answereth to face 2. The Reddition So doth the heart of the man to man Or in the words these two Generals to be observed 1. A Glass 2. An Object to be seen in this Glass 1. A Glass a notable one that 's two-fold a dead Glass Water a living Glass the Heart of a Man 2. The Object to be seen in these Glasses in the dead Glass the face of man is to be seen in the living Glass the heart of man there 's all the Species and Complexions of the Sons nay of the Souls of the Sons of Men to be seen That as by looking into the Water you may discern your own and other mens countenances and that plainly and clearly So by looking into your own hearts if you could have a Casement into the hearts of other men there may you see of what Spiritual Complexion Constitution and Make you are as clearly as a man may see his face in water As in water c. From these words this great Truth that the Heart of every man in the world is a Looking-glass 'T is such a Looking-glass wherein he may see himself his Condition Constitution special Complexion whether it be Morally Spiritually Scripturally Good or Evil. For the right improvement of this Looking-glass three things necessary which are optick Principles but clear to those that have either Physical or Natural Light 1. There must be an Object that must be seen And oh what visible Objects are there in the hearts of men Man is called a little World a Compendium of the whole World The heart of man is the Man The heart of man is like the Ark of Noah which contains all sorts all kindes of clean and unclean Beasts 'T is an Epitomy of Heaven and Hell What is there in the heart of man Who but God can fathom the depth of it There are more Objects in the hearts of men than Stars in Heaven or drops in the Ocean
all thy worldly concernments thy relations diseases c. are all numbred Nay more remember this Believer all thy distrusts disquiets murmurings despondencies the meanest lust unseen and the most secret sin are all numbred 6. Are our hairs numbred This is sad news for Unbelievers Are your hairs numbred then certainly your Oaths Curses contempts of Gods people all your sinful thoughts words actions wilful omissions of commanded duties commissions of forbidden sins all your disputings against God his people his word wayes will are all upon the file they are all numbred 7. What an encouragement is there here for poor sinners to come in to God Do but come into God and thou shalt come into such a condition of safety that the very hairs shall be all numbred And if thou wilt not come in certainly thou art wanting to thy self For look as well as thou canst to thy self thou hast not a promise to keep one hair of thy head till to morrow morning Not a promise of a sup of water bit of bread nor a promise of one minutes safety till to morrow morning And if so be thou hast not a God no interest in him if God should turn his back on thee a thousand to one but afflictions come And if afflictions come thy heart is gone thou having no spiritual strength in heart no eternal Rock of ages to flie to no wonder if thou faint under them and so thou wilt certainly do If a Believer that hath but little strength is apt to faint thou that hast no strength wilt utterly fall when afflictions find thee And this leads to The Eighth Sermon Prov. 24.10 If thou faint in the day of Adversity thy strength is small THe Observation from hence was To faint in the day of trouble argues a mans inward strength to be but small his judgement weak his reason low his graces feeble his inward comfort peace and joy not much but very little This 1. Shews whence our mis-givings of heart whence our want of liveliness of spirit in and under troubles proceeded even from hence that our strength is but small 2. Teaches us how to judge what our spiritual strength is namely this way How dost thou bear afflictions How is it with thee in a day of distress Dost thou faint and fail It argues thy strength is but small By way of Dehortation Do not thou faint in the day of affliction in the day of adversity Take heed of fainting in three things 1. Under work or duty be it never so great grievous troublesome or dangerous 2. Under the with-holdings of mercy be they never so long detained 3. Under afflictions be they or may they be never so grievous whether 1. Publick afflictions the afflictions of the Church of God Suppose Sion is now clad in Sack-cloth there 's a time coming when she shall be arrayed in Scarlet When the Whores Scarlet shall be turned into Rags the Churches Rags shall be turned into Gold Or 2. Personal afflictions faint not under them be it this or that or the other be they never so great never so long or never so many But what shall I do to bear up my spirit and to preserve me from fainting 1. Live in the holy dependence and filial fear of the great God He that fears God most to be sure will faint least 2. Strengthen Grace There are two graces to be strengthened viz. Strengthen Faith I had fainted unless I had believed c. Strengthen Patience dejection of soul usually comes from impatience 3. Be much in Prayer Is any man afflicted let him not go and sinfully murmur and complain but let him pray 4. Make use of heart-strengthening considerations and that is 1. Turn over the promises They are left on purpose as Gods bottle his Vial of Cordials to keep the soul from fainting 2. What ever befalls remember it proceeds from Gods love 3. All that God aims at is to do thee good 4. Be the affection never so great 't is as necessary as prosperity as health This thy Physick is as necessary as thy food 5. The issue of all a Crown of glory these light afflictions which are but for a moment worketh out for us a far more excellent and eternal weight of glory And therefore if so be there be such principles from which afflictions flow and such ends to which they are managed It is no wonder Christ will not pray that we may be taken out of the world from affliction but keep in this world from the evil So we fall on The Ninth Sermon Joh. 17.15 I pray not that thou shouldest take them out of the world but that thou shouldest keep them from the evil GOd hath spoken once yea twice have I heard this That power belongeth to God When God is pleased to strike twice upon the same string it seems he hath something more than ordinary mind that you should observe the turn The Doctrine was That it is the will of Jesus Christ that his servants should continue in the world though they meet with nothing but trouble in the world I pray not that thou shouldest take them out of the world let them stay Lord be thou but their Pilot and then keep them at Sea as long as thou wilt God knows his Saints are very serviceable in their generation They are as it were a Pillar of fire unto the rest of the world for guide and light By their Doctrine and Conversation they instruct the godly and convince the wicked God will have his people stay in the World that his power providence mercy and goodness in their preservation may more clearly be discovered that their afflictions here may work out for them an eternal weight of glory These are the reasons why God will have them stay in the World c. Then 1. Saints carry your selves as becomes such in midst of such a World with that wisdom faithfulness carefulness humility that may bring honour both to your selves and to your Profession Walk as Lights in the midst of a crooked and perverse generation Walk closely warily innocently patiently submissively c. All these are necessary while you are to converse here in this wicked world 1. From that truth But that thou shouldest keep them from the evil Observe preservation from sin is a greater mercy than exemption from suffering Which 1. Informs us of a truth that carnal men will never believe till they come to Hell that that is the height of folly which the men of the world count to be the top of wisdom they think it wisdom to choose sin rather than suffering 2 This will evidence that the people of God are not such Fools as the men of the World think they are but the wisest that will choose the greatest suffering rather than the least sin 3. This reproves those that will take more care to have their afflictions removed than sanctified 4. Be more afraid of sinning and less afraid of suffering what afraid of a lash my child
keep close unto Christ not running into the vanities glories and sins of this World then are ye comprehended in Love wherewith God loveth his Son Yeâ— see the extension of the Apostles Faith and the firmness of it this is written for our instruction and Jesus Christ is the Author and Finisher of that Faith the issue whereof is this perswasion Therefore look not on it as a thing impossible to be attained it is your priviledge if you seek it Isa 43 23.44 1 2. Thou hast not brought me the smal cattel of thy Burnt-offerings neither hast thou honored me with thy sacrifices I have not caused thee to serve with an offering nor wearied thee with incense Thou hast bought me no sweet Cane with mony neither hast thou filled me with the fat of thy Sacrifices But thou hast made me serve with thy sins Thou hast we ariod me with thine Iniquities Yet now hear O Jacob my servant Israel whom I have chosen Thus saith the Lord that made thee and formed thee from the womb which will help thee Fear not O Jacoh my servant and Jesuâ—un whom I have chosen for I will pour water on him that is thirsty and floods upon this dry ground I will pour my spirit upon thy seed and my Blessing upon thy Off-spring This speaketh to us the Gentiles who serve not with Sacrifices If they thirst after this spirit it shall be pour'd out upon them and then shall they be perswaded let the World and the Devil say what they will that they are God's This is the priviledge of every true Christian that hungers and thirsts to be led in the true way of Righteousness and Peace The EXHORTATION If it be thus let it be matter of encouragement and consolation for whatever ye be separated from yet if ye be truly Gods you have something never to be taken from you to wit The love of God in Christ Jesus God will not Man nor Satan cannot I may be separated from you yea from each other body from soul yet 't is comfort to hear there is something that can never be taken from us It should stir up our minds to consider whether I have union with it or no or whether it is attainable by me and this is certain it may be had If you forsake the sin and vanity of the world you will naturally fall into the arms of everlasting love from whence ye can never be removed It is a good thing to have good thoughts of God to be well perswaded of him as the Apostle here who is confident of his goodness Love readily and naturally uniteth to love and good thoughts of God are from a seed of Gods love to us And in order to the establishing of us in this love let us leave with you a few Exhortations 1. In order unto your daily Conversation 2. In order unto the particular Divine Providence now ending of our Ministry unto you First as to your conversation 1. Think not your own Sins little 2. Think not your own Righteousness great 3. Alwayes resigned unto God humbly submitting unto his mercy Think not your own Sins little He is in danget to sin against this love that is not sensible he hath done enough already to separate him from it ye that have done the least sin hath done enough to condemn you for ever Rom. 5.17 For if by one mans offences Death reigned by one c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be understood by one offence And if you think thus do not thing any sin little 2. Think not your own Righteousness great This is that we are very apt to do to think our selves less sinful and more righteous than indeed we are But the Church saith All our Righteousness is as filthy rags Consider things thus ye have done enough for ever to forfeit your interest in this Love ye can never do enough to deserve it Therefore 3. Alwayes cast your selves upon it that you may receive it If your lives have been blameless think your selves to want as much Mercy to save you as any prophane one Jew and Gentile wanted one and the same Grace Secondly Consider to be serious in the daily Consideration of 1. Your Thoughts 2. Your Words 3. Your Actions 1. Your Thoughts Live less abroad and more at home I mean in your own hearts a man never cometh to see himself desperately wicked until he cometh to see the heart Christ saith from the heart doth proceed murder adultery c. It may be upon a smal vexation some can wish Death to any this is murder in the heart so for Adultery or the like The sin in Gods sight is there look but in there and you will find that shall make you despair of any thing but the meer mercy and forgiveness of Christ to make you righteous and in beholding of it seek for the cleansing of it from him 2. Your Words It is Christ himself who saith By thy Words thou shalt be justified and condemned Wherefore we pray you think there is more dependeth on words than generally is accounted they are not only wind but of such a nature as either driveth us nearer or wafteth us farther off from this Love from which we are never to be separated The tongue is set on fire of Hell Be careful of thine own words if thou wouldst grow acquainted with the Word of God 3. Your Actions Be not perswaded to live at a venture Consider Christ saith I must work the works of him that sent me for this cause came I into the world Let every one ask himself this Question Why came I into the world Christ said be came not to do his own Will but the Will of him that sent him Remember therefore in all your actions you are moving toward or off from this eternal Love Thirdly Consider how meer a necessity there is 1. Of your Repentance 2. Of your Forgivness 3. Of your becoming a new Creature 1. Of your Repentance Christ saith Vnless ye repent ye shall all likewise perish Do not continue thinking such or such an one hath deservedly met with this or that punishment but still consider Christs words Except ye repent ye shall all likewise perish Cast in your mind if you have any thing to repent of or ever had then whether if it be an indifferent thing or no your repenting and if not at what time ye did repent what accidents did accompany your Repentance which you yet remember 2. Of your Forgivness WOE is the portion of any that have sinned and find not forgiveness from the mercy of God you will find then it is more needful to be forgiven than to be either great or rich or the like in this world or for any to go out to condemn another That also you may obtain Forgivness Forgive 3. Of your becoming a new Creature It is not enough to be forgiven but ye must be new Creatures It is the new Man shall never be separated from the love of God in
A Compleat COLLECTION OF Farewel Sermons Preached by Mr. Calamy Dr. Manton Mr. Caryl Mr. Case Mr. Jenkins Mr. Baxter Dr. Jacomb Dr. Bates Mr. Watson Mr. Lye Mr. Mead. Dr. Seaman Mr. Venning Mr. Brooks Mr. Collings Mr. Newcomen Mr. Beerman Mr. Cradacott Mr. Sclater Mr. Pledger Mr. Bull. Mr. Lamb. Mr. Wadsworth Mr. Cooper Mr. G. N. Mr. Gaspine Mr. Evank Mr. George Thorn TOGETHER With Mr. Ash his Funeral Sermon Mr. Nalton's Funeral Sermon Mr. Lye's Rehearsal at the conclusion of the last Morning Exercise at Alhallowes Lombard-street Mr. Calamy's Sermon Preached at Aldermanbury Decemb. 28th last And Mr. Watson's Sermon against Popery With their several Prayers Revised and Corrected from the many Faults of former Editions and now Collected into one entire Volume more perfect than any other extant containing 42 Sermons London Printed in the Year 1663. The CONTENTS MR. Calamy's Sermon on 2 Sam. 24.14 2 Dr. Manton on Heb. 12.1 3 Mr. Caryl on Rev. 3. v. 4. latter part 4 Mr. Case on Rev. 2.5 5 Mr. Jenkin's forenoon Sermon on Heb. 11.38 the former part of that Verse Mr. Jenkin's afternoon Sermon on Exod. 3.2 3 4 5. Verses 6 Mr. Baxter on Colos 2.6 7 7 Dr. Jacomb's forenoon Sermon on Joh. 8.28 Dr. Jacomb's afternoon Sermon on the same 8 Dr. Bate's forenoon Sermon on Heb. 13.20 21. Verses Dr. Bate's afternoon Sermon on the same 9 Mr. Watson's forenoon Sermon on John 13.34 Mr. Watson's afternoon Sermon on 2 Cor. 7.1 Mr. Watson's Sermon August 19. on Esay 3.10 11 10 Mr. Lyes first Sermon on Phil. 4.1 Mr. Lyes second Sermon on the same 11 Mr. Mead on 1 Cor. 1.3 12 Mr. Galamie's Sermon at the Funeral of Mr. Ash on Esay 57.1 13 Dr. Seaman on Heb. 13.20 21. 14 Mr. Venning on Heb. 10.23 15 Mr. Newcomen on Rev. 3.3 16 Mr. Brook's Sermon 17 Mr. Collins on Jude ver 3 18 Dr. Horton's Sermon at the Funeral of Mr. Nalton on 2 Cor. 4.7 19 Mr. Beerman 20 Mr. Lye at Conclusion of the Morning Exercise in Lombard-street on John 13.17 21 Mr. Cradacott on Phil. 4. latter part verse 9 22 Mr. Bull of Newington's forenoon Sermon on John 14.16 Mr. Bull 's afternoon Sermon on Acts 20.32 23 Mr. Pledger on Rev. 2.9 10 24 Mr. Lamb on John 14.23 25 Mr. Sclater on 1 John 5.1 26 Mr. Calamy's Sermon December 28. on 1 Sam. 4.13 27 Mr. Gaspine's two Sermons on Luke 12.32 28 Mr. Evank on Mat. 26.39 29 Mr. Cooper's two Sermons on Phil. 4.9 30 Mr. Wadsworth on Rev. 2.5 31 Mr. G. N. on Rom. 8.38 39 32 Mr. Watson against Popery 1 Cor. 10.14 PRAYERS of several of these Divines 33 Mr Thorn of Waymouth on Psal 37.34 MASTER Calamys Sermon Preached August 17. 1662. 2 Sam. 24.14 And David said unto Gad I am in a great strait let us fall now into the hand of the Lord for his mercies are great and let me not fall into the hand of man IN which words we have three Parts 1. Davids great perplexity distress I am in a great strait 2. Davids Resolution 1. Affirmative Let us fall into the hands of the Lord. 2. Negative Let me not fall into the hands of man 3. We have the Reasons of Davids choice for the Mercies of God are great The mercies of wicked men are cruel therefore let me not fall into the hands of men but the mercies of God are many and great therefore let us now fall into the hands of God 1. For the first that is Davids great distress wherein we must speak 1. To the distress it self Then 2. To the person thus perplexed I am in a great strait David a great man David a Godly man 1. In the perplexity it self we shall consider 1. The reality of this perplexity 2. The greatness of it 1. For the reality of it after David had sinned in numbring the people God sends the Prophet Gad to him and puts three things to his choice as you may read in vers 12. God was determined to make David smart for numbring the people but leaves it to Davids liberty whether he would have seven years famine or three moneths to flee before his enemies or three dayes pestilence This was a posing question and David had cause to be in a great strait for these objects are not amiable in their own nature they are objects to be avoided and declined in the first view of them they seem to be equally miserable therefore David had cause to say he was in a strait 2. This perplexity was not only real but exceeding great I am in a great strait and there were two things made this so great 1. The greatness of the punishments proposed Famine Sword and Plague these are the three Besomes with which God sweeps mankind from off the Earth these are Gods three Iron whips by which he chastiseth sinful man these are the three Arrows shot out of the Quiver of Gods wrath for the punishment of man they are as one calleth them Tonsurae humani generis In Rev. 6. you shall read of four Horses when the four first Seals were opened a white Horse a red Horse a black Horse and a pale Horse After Christ had ridden on the white Horse propagating the Gospel then follows the red Horse a type of War then the black Horse an Hieroglyphick of Famine then the pale Horse the emblem of Pestilence Now God was resolved to ride on one of these Horses and David must chuse upon which God should ride this is a great strait let me present Davids lifting up his eyes to Heaven and speaking to God thus O my God what is this message thou hast sent me thou offerest me three things I am in a strait I know which to resuse but which to chuse I know not Shall the Land of Canaan a Land flowing with milk and honey shall this Land endure seven years Famine and be turned into a Wilderness and dispeopled and shall I whose hands thou hast taught to fight and whose fingers to war shall I that have subdued all mine enemies shall I in my old age and all my Captains fly three months before our enemies and be driven to Caves and Rocks to hide our selves O thou my God who art my refuge shall I and my people be a prey to the Pestilence that walketh in darkness and destruction that walketh at noon day O my God I know not what to do I am in a great strait 2. The second reason why this strait was so great was because of the guilt of sin that lay on Davids spirit for David knew that this severe message was the fruit of the sin he committed in numbring the people But you will say Why was it a sin in David to number the people Moses had often numbred the people three times and it was not counted sin Josephus answereth the sin of David was because he did not require the half shekel which he was to have had from all that were numbered Exod. 30.12 13.
great strait 8. Take heed of mis-using the Prophets of God this made God destroy the children of Israel without remedy 2 Chron. 36.15 16. 9. Take heed of coming prophanely to the Lords Table this brought the Church of Corinth into a great distress insomuch as the Apostle saith For this cause many among you are sick and many weak and many fallen a sleep 10. Take heed of loathing the Manna of your souls this brought the children of Israel into woful misery that God destroyed all their carkasses in the wilderness save Joshua and Caleb Take heed of slighting the Gospel this brought Queen Maries persecution as many godly and learned men that fled for Religions sake out of the Land have confessed their thankfulness for and unfruitfulness under the Gospel in King Edward the sixths time brought the persecution in Queen Maries time 11. Take heed of losing your first love that makes God threaten to take away his Candlestick 12. Take heed of prophaning the Christian Sabbath which is much prophaned every where a day that Christ by his resurrection from the dead hath consecrated to be kept holy to God Certainly if the Jewes were so severely punished for breaking the Sabbath which was set a part in memory of the Creation surely God will severely punish those that break the Sabbath set a part in memory of Christs Resurrection May be same will say I have committed many of these sins but am not brought into any strait Remember it was nine moneths after David had numbred the people before he was in this strait but as sure as God is in Heaven sin will bring straits sooner or latter though one sin a hundred years yet shall he be accursed may be thy prosperity makes way for thy damnation and this is thy greatest distress that thou goest on in sin and prosperity Vse 3. If sin bringeth a Nation into marvellous labyrinths learn what great cause we have to fear that God shall bring this Nation into great distress because of the great abominations are committed in the midst of it Our King and Sovereign was in a great strait in the dayes of his banishment but God hath delivered him God hath delivered this Nation out of great straits but alas we requite God evil for good and in stead of repenting of old sins we commit new sins I am told there are new Oaths invented Oaths not fit to be named in any place much less here Certainly the drunkenness and adultery the oppression and injustice the bribery and Sabbath-breaking the vain and wicked swearing and forswearing this Nation is guilty of must of necessity provoke God to say of us as he did of them in Jer. 15.29 Shall I not visit for these things saith the Lord shall not my Soul be avenged on such a Nation as this God will not only punish us but be avenged on us There is no way to avoid a National Desolation but by a National Reformation Lastly Learn what cause you of this Congregation and Parish what cause you have to expect that God should bring you into great straits because of your great unthankfulness and unfruitfulness under the means of Grace you that have so long enjoyed the Gospel you have had the Gospel in this place in great abundance Dr. Taylor he served an Apprenticeship in this place Dr. Stoughton served another Apprenticeship and I through Divine Mercy have served three Apprenticeships and half another almost among you you have had the Spirit of God seven and thirty years in the faithful Ministry of the Word knocking at the door of your hearts but many of you have hardned your hearts Are there not some of you I only put the question that begin to loath the Manna of your Souls and to look back towards Egypt again Are there not some of you have itching ears and would fain have Preachers that would feed you with dainty phrases and begin not to care for a Minister that unrips your Consciences speaks to your hearts and souls and would force you into Heaven by frighting you out of your sins Are there not some of you that by often hearing Sermons are become Sermon-proof that know how to sleep and scoff away Sermons I would be glad to say there are but few such but the Lord knoweth there are too too many that by long preaching get little good by preaching insomuch that I have often said it and say it now again there is hardly any way to raise the price of the Gospel-Ministry but by the want of it And that I may flatter not you you have not profited under the means you have enjoyed therefore you may justly expect God may bring you into a strait and take away the Gospel from you God may justly take away your Ministers by death or other ways Have you not lost your first love Why did God take away the Gospel from the Church of Ephesus but because they lost their first love Are you not like the Church of Loadicea that was neither hot nor cold therefore God may justly spew you out of his mouth what God will do with you I know not a few weeks will determine God can make a great change in a little time we leave all to God but in the mean time let me commend one Text of Scripture to you Jer. 13.16 Give glory to the Lord your God before he cause darkness and before your feet stumble upon the dark Mountains and while ye look for light he turn it into the shadow of death and make it gross darkness Verse 17. But if you will not hear it my soul shall weep in secret places for your pride and mine eyes shall weep sore and run down with tears because the Lords flock is carried away captive Give glory to God by confessing and repenting of your sins by humbling your souls before the Lord before darkness come and who knoweth but this may prevent darkness Dr. Manton's Sermon Hebrews 12.1 Wherefore seeing we are compassed about with so great a cloud of Witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us IN the former Chapter you have a spiritual Chronicle or a Catalogue of the Lords Worthies and all the eminent effects of their Faith and now the Apostle comes to make use of this History that he had produced through so many successions of Ages of all the holy men of God that excelled in Faith Wherefore seeing we are compassed about with so great a cloud of Witnesses c. The Text is wholly Hortatory In it observe 1. The Premisses or principle the Apostle worketh upon seeing we are compassed about with c. 2. The practical Inferences which are deduced from thence and they are two 1. One concerning the private part of our duty Let us lay aside every weight c. there is something external and without like to clog us in our way to Heaven every weight
is not the way for this way of complaining is 1. Fruitless a house on fire is not quenched with tears Murmuring will not scatter the Clouds 2. Causeless Thou hast thy life for a prey Jer. 4 5 6. What a living man and complain and that when 't is for the punishment of his sins this kind of complaining is causeless if you compare sin and punishment together there 's no proportion for sin is a transaression against an infinite God punishment but an affliction upon the finite Creature Sin is an evil against God punishment an evil against the Creature Or if you consider what sin is in its nature 't is a contrariety to Gods nature God is holy sin impurity A contradiction to Gods will God saith Do this the sinner saith I will not God saith Do not this abominable thing which I hate the sinner saith I will 'T is the transgression of Gods pure and holy Law nay 't is a practical blaspheming against all the names of God the rape of Gods mercy and the dare of Gods justice the challenge of Gods power Sin gives the lye to Gods truth and the fool to Gods wisdom And what can sin do more than to take away Gods good name Gods being And that sin would do Or 't is causeless if you consider against whom sin is i.e. God himself who is a jealous God Now a finner takes another lover into his bosome before his eyes yea he is a holy righteous omnipotent almighty living God Thoughts of this may well keep us from complaining Indeed whatever our affliction be we have as much cause to give thanks as to mourn if you consider whatever the punishment be it might be worse or do but look well into it you will see more mercy than affliction Psal 119.75 3. Sinful there is in it 1. unthankfulness while we complain of one affliction we over-look a thousand mercies whereas true grace is ingenious and can see a little kindness mingled with a great deal of severity The Church of God in captivity comparing her afflictions with her mercies breaks forth It is of the Lords mercy that we are not consumed â—am 3.22 blessed be God 't is not yet so bad but it might be worse 2 Cor. 4.8 We are troubled on every side yet not distressed though laid wait for beset on every side put to strive and struggle yet we escape God gives an issue in the temptation We are perplexed but not in despair we are not so helpless that we know not how to turn us we have a God to go to as bad as things are the Lords name is a strong tower persecuted but not forsaken we are shaken out but not to shivers persecuted but not conquered our God hath not quite forsaken us Cast down but not destroyed Psal 118.13 we are cast down but not cast off So Luther They may thrust me back but they cannot thrust me down they may crush me but they cannot kill me or they may kill me but they cannot hurt me they may shew their teeth but they cannot devour Is it a feaver it might have been eternal flames It is scarcity it might be universal famine Is it the danger of losing the Gospel 't is the mercy of God it is not done already Are we in Captivity we might have been in Hell are we in Prison it might have been Tophet The Lord hath chastened me sore but he hath not given me over unto death Psal 118.18 Though men have lost their bowels Gods compassions fail not God's as faithful as ever he hath taken away some of our mercies but he hath not taken away all he hath left us more than he hath taken They are new they are renewed every morning when old mercies are spent God sends us new he is the Father of mercies begets new mercies every moment Who can number or measure his mercies of one day whatever our fears are O blessed be God he loads us with mercies Now the Complainer over-looks all these there 's much unthankfulness in it and that 's a kind of Atheism She knew not that I gave her corn and wine c. Hos 2.8 2. Pride only by pride comes contention men never quarrel with God about their condition but 't is long of the pride of their heart proud man would fain sin and not hear from God would take liberty to sin but would not have God take liberty to punish Isa 8.3 God must take notice of our duties not of our sins God shall hear of it if he take not notice of our prayers but it shall be by complaining if he take notice of our sins A proud man whatever he hath its no more than his due and whatever he wants God 's his debter Hos 6 14. The want of a Complement undoeth him in the midst of honour if we want but one thing our hearts would have surely nature is proud and ready to pick quarrels with God on the least occasion nay if he will not give that mercy we would take all c. 3 Rebellion God strikes him for sin he strikes against God Jer. 31.18 God draws one way and he another c. 4. Vnbelief He that complains of his punishment never believed sin to be so great an evil or God to be such a one as revealed in the Word 5. Interpretative Blasphemy 1. While we dispute our afflictions and wrangle with the present dispensation what is it but to make our selves wiser than God We seem to tell God how it might have been better and so we do as it were give God counsel When he calls for obedience is not that Blasphemy to set up our wisdom against Gods 2. While we complain of punishment we take sins part against God we do as it were justifie sin and judge God God is unrighteous to punish such a sin as this with such grievous afflictions 3. By complaining we do as it were summon God to our Bar to come and give an account of his actions at our Tribunal What poor miserable Creatures are we that in our afflictions are so far from helping our selves that we commonly add to our own misery No affliction is intollerable till sin come in it The yoke God hath made easie we make intollerable and make God to be our enemy while he by affliction would become our friend Now this being found not to be the way that which God counsels and advises is 1. Self-examination Let us search and try our ways Sin and Hypocrisie lies close and deep therefore we must take pains dig to the bottom set up a tribunal in our own conscience summon try judge our selves over and over in Gods presence He stands at our closet doors to hear what we will say Jer. 8.6 before execution what indictment we will bring in against our selves We can tell what such a Drunkard such an unclean person c. hath done but no man saith what have I done my pride my unthankfulness my unfruitfulness c. 2. Reformation
and turn again unto the Lord Sin is aversio a Deo conversio ad creaturam Reformation is a turning again from the creature to God 3. Frequent and fervent prayer let us lift up There 's the frequency let 's do nothing else but pray let 's be continually lifting up our prayers make our houses houses of prayer Thus David Thou foughtest against me without a cause Did he take counsel against Princes to be disloyal to take up arms No. But I gave my self unto Prayer Psal 109.4 Therefore if you prayed before now do nothing else it notes habitual and constant prayer Our hearts with our hands to crave and as it were to pull down mercy as if we would wrestle with God and say Nay nay I will not let thee go until thou bless me Gen. 32.26 it notes our fervency And for our encouragement it is Unto God in the Heavens which expresses his Soveraignty Omnisciency Omnipotency Everlastingness c. 4. Judging our selves or confessing of sin We have transgressed 5. Aggravating our sins and have rebelled i.e. we have turned sin in-into rebellion rebellion hath been the aggravation of our sin we have sinned against the clearest light dearest love c. Neh. 9. Ezek. 9. Dan. 6. 6. Justifying God thou hast not pardoned A word not of murmuring complaining or accusing God of hard dealing but by way of justifying God we have transgressed therefore thou hast not pardoned Why shouldest thou repent of the evil of punishment when we have not repented of the evil of sin Thou hast punished us less than our iniquities deserve So in the Text Do thy first works Sin is a departure from God Repentance a coming back again to God Turn thou to him from whom the Children of Israel have deeply revolted The soul hath many turnings and windings but there 's the best motion of all when the soul with the Dove returns to God from whom it came Apostacy is the loss of our first love Repentance is the recovery of it and Reformation is the doing of our first works I have not time to enlarge as I desire I shall only offer a few things that might help to quicken you to this great duty My Brethren we have no great cause to boast of Englands first love Never so good as it should be yet many can remember when England hath been much better than it is Time was when Doctrines have been more sound Discipline more exercised for the suppressing of sin and prophaneness Ordinances kept more pure from sinful mixtures when London kept Sabbaths better than now loved their godly Ministers more than now honoured them that were set over her for their works sake would have thought nothing too good for a faithful Minister when Christians loved one another with a dear hearty fervent love when there was less complement but more real love and affection among Christians when Christians improved their meetings converse Christian Conference and other soul duties to better purpose than now not to foolish disputations or wanton sensual excess but to their mutual edification when they improved their times for comparing their evidences communicating their experiences and building up one another in their most holy faith when there was more industry in Professors than now to bring in Converts when private Christians thought it their duty to be subservient to the works of their Ministers to bring in others to Christ especially their family Time was when more care of young Converts than now when none could have looked out after Religion but some or other ready to lend them their hand and shew them the way explaining it clearly to them but now young Converts may be snapt into separation and error and none look after them Time was when more care of the truly godly poor when error was more odious when Popery was more hated than now when the name of a tolleration would have made Christians to have trembled when Christians were better acquainted with their Bibles when more time spent in secret prayer when more tender of one anothers names and honours would heal one anothers reputations and would spread the lap of charity over those mis-reports and scandals that might be cast upon then when Christians rejoyced more in one anothers good and mourned in one anothers sufferings when Christians did more earnestly contend for the faith once delivered to the Saints c. Oh do you not only your first works but our fore-fathers first works be as zealous for God and his truths as tender mutually careful of one another as they Our fears be very great and truly our provocations be greater our dangers are great but our sins greater yet here is a word here is matter of encouragement that yet there is Balm in Gilead Physick of Christs own composition for the reviving and healing of a back-sliding people Christians Christ Jesus is become your Physician he hath prescribed you a potion made up of these three ingredients Self-reflection Holy Contrition Thorow Reformation Christiians now take this Receipt Christ advises you if you will not there is no way but one Or else I will come unto thee quickly and will remove thy Candlestick There is yet a means or two I find in Scripture for the preventing of threatned ruine that hath been very near that God hath prescribed for a people or person in great danger when ready to be cut off and destroyed Now that which I would commend to you in reference to what you would beg of God for England is First in your addressing your self to God for that mercy your souls are set upon and you wrestle with God for that you would make some special vow to God I find the Saints have done so when reduced to great straits not knowing what to do Thus Jacob vowed a vow saying If God will be with me and will keep me on this way that I go and will give me bread to eat and rayment to put on so that I come again to my Fathers house in peace then shall the Lord be my God And this Stone which I here set for a pillar shall be Gods house Gen. 28.20 21 22. The special thing Jacob vows is that he would continue in the pure worship of his fore-fathers that he would still honour God as his God in that way he would be worshipped the speciaâ— thing is that he would build a house for the worship of God here he would erect a place of publick worship And thus Israel vowed a vow unto the Lord and said If thou wilt indeed deliver this people into my hand then will I utterly destroy their Cities Numb 21.2 They vowed they would not spare any of the enemies of God if he would deliver them into their hands Thus Jeptha Hannah David c. Judg. 11.31 1 Sam. 1.11 Psal 132.1 2. Certainly in times of great distress 't is nor improper or uncomely but that which God may expect and take well that you make some special vow if God
raises upon these persecuted Saints who was enlightened by the Spirit of God and so was able to pass a right sentence upon these persecuted Saints from this I raise this ensuing observation Observe That a godly man doth see a very great worth and excellency in the people of God in the midst of all their troubles and distresses or That a godly man a gracious heart one that hath spiritual spectacles does see an excellency and worth in the people of God in the midst of all trouble and persecution that can befall them Here I shall handle it first doctrinally according to my constant method then come to improve it by way of Application For the doctrinal handling of it there are two things must be discovered First wherein the high estimation of a gracious heart does appear wherein it doth discover it self wherein they shew they have such an high estimation Secondly whence it is and how it comes to pass that Godly men have this high and honourable esteem of the Saints and people of God in their troubles and distresses which befall them For the first wherein the high estimation of a gracious heart does appear I shall shew it in five or six following particulars First it appears in this in that they are not ashamed of owning their persons and faith that they profess in their troubles and distresses the society of the people of God and the fellowship of the faith and profession is highly respected by a gracious heart let the Saints lie under never so great distresses This is manifested in Moses in the 25. and 26. verses of this Chapter He chose rather to suffer affliction with the people of God then to enjoy all the pleasures and preferments of Pharaohs Court The Israelites Religion the profession of the truth of God and owning the faith and those truths the Israelites stood up for this was that which Moses would not desert and thence it was he did not desert their company and society but went and visited them when they lay under those burthens under which they lay Secondly the second thing wherein is discovered so high an estimation of the Saints and people of God in suffering is their sympathizing and fellow-feeling with them in their suffering If it goes ill with the Church and people of God all the rest sympathize with them if one member suffers all the rest suffers Instance Nehemiah who had the greatest favour of the greatest Prince then on the earth he looks with a sad countenance because of the sufferings of the Saints and people of God Nehem. 2.2 Wherefore the King said unto me Why is thy countenance sad seeing thou art not sick This is nothing else but sorrow of heart Then I was very sore afraid and answered the King because of the distresses the people of God lye under The pleasure of Musick should never be with him says David in Psal 137.6 If I do not remember thee let my tongue cleave to the roof of my mouth If I prefer not Jerusalem above my chief joy As it is with two strings in an instrument rightly tuned if one be touched the other trembles if one servant of Christ be in a suffering condition the rest suffers with him this is the damp of all worldly delight if it be ill with any of the people of God the rest suffers in the way of compassion Thirdly in that they can plead for them and take their parts when they are never so much out of favour when they are never so much despised and abused This was in the case of Jonathan how he pleaded for poor David before his cruel father Saul though Saul called him a cursed Son and fell soul on his Mother because of him See this in the case of Esther though it was death to go into the King to plead for the Jews yet for all this she says If I perish I perish resolved I am come what will come of it in I will go I can dye but I cannot be silent Fourthly in that they will relieve them and help and supply them with all needful good things they can if they cannot do what they would they will do for them what they can See this in the case of Jeremiah Chap. 28. v. 8 11 12 13. Ebedmelech went forth of the Kings house and spake to the King So Ebedmelech took the man with him and went into the house of the King under the Treasury and took thence old clouts and old rotten rags and let them down by cords into the Dungeon to Jeremiah And Ebedmelech the Ethiopian said unto Jeremiah Put now these old cast clouts and rotten rags under thine arm-holes under the cords And Jeremiah did so So they drew up Jeremiah with cords and took him up out of the Dungeon Jeremiah remained in the court of the Prison He would never be quiet till he got the Prophet out of the Dungeon and though the cords were lined with rags yet more with love and this favour of Ebedmelech God remembered 1 King 18.4 Obediahs master was not only an oppressor of the Saints and Prophets of God but a very great Persecutor This good man Obediah took and hid 400 Prophets of the Lord and led them with bread and water I will not undertake to prophesie to you this day yet time may come when bread and water may be good food for a faithful Prophet Here note the gracious disposition of good Obediah as well as the providence of God in this act 2 Tim. 1.16 17 18. The Lord give mercy unto the douse of Onesiphorus for be oft refreshed me and was not ashamed of my chain But when he was in Rome he sought me out very gently and found me The Lord grant unto him that he may finde mercy of the Lord in that day and in how many things he ministred unto me at Ephesus thou knowest very well A most admirable Scripture to this purpose blessed Paul being thrown into prison being in bonds Onesiphorus often refresht him and was not ashamed of his chains How did he shew this When he was in Rome he sought him out diligently By the way note That Rome was the place where the cruel Nero was Emperour it was the place where much bloud of the Martyrs was spilt yet there this good man sought out Paul diligenly Mark what follows which is the prayer of Paul The Lord grant to him that he may find mercy of the Lord in that day I profess Sirs I had rather have the prayer of Paul than the preferments of the greatest Court on earth Christians it is the greatest treasure in your house to have the prayers of good men to God for you you that have shewn your great and abundant love to the Saints and servants of God in distress I do from my soul beg the mercy for you that whatever you have done for his may be ten thousand times made up by him that you may finde mercy in that day and truly Sirs in
what 's the danger duty and particular temptation of every condition and in that condition you are most likely to expect a fall into prepare for affliction as the common lot of the Saints take it as no strange thing when it overtakes you know how to abound and how to want A great deal of a Christians safety and comfort lies in this to study the temptations and duty of every condition before it come that so you may have your remedy at hand and fall to your work and commit your selves to God 16. Be as conscionable and strict in the duties of your relations and dealings with men proportionably as in the duties of holiness more directly to be performed to God make as much conscience care study diligence about being just that you wrong no man in buying or selling as you do in duties of holiness hearing praying receiving In your trading make conscience of justice and faithfulness as well as in the Worship of God and in your own personal behaviour in your calling be diligent not sloathful in business c. And so in the duties of your Relations O that Parents knew what a charge lies on them concerning the soul of their children c. so Masters look to your servants be as conscionable in doing your duty for their souls good and being faithful to them and compassionate over them as in your duty to God keep up family duties with life seriousness diligence and vigour the life of Religion in the world must be kept up very much in families 17. Make it your study and care to do all the good you can in the world let doing good be the principal part of your business think that the safest and happiest life in which you can do greatest good suffer not opportunities to slip out of your hands take them where you have them and seek where you may have them look not only where you may get a good but where you may have opportunity to do good to others every Talent must be answered for your knowledge health c. use it as you will answer for it and know 't is one of the greatest mercies in the world for God to give you hearts in doing good with that he hath given Heb. 13.16 not for applause but be good husbands for God and consider which way you may attain your ends best by what you give or do Thus be rich in good works 18. Live still as before the living God approve your hearts to him as knowing you stand or fall unto his judgment Avoid carefully all offences unto men for the Lords sake and their conscience sake take heed of scandal and receive all the good from others you can but stick not too much on mans approbation dis-regard not suspicions or reproofs of godly men but make not mans praise to be any part of your reward it is a small thing for me to be judged of men Be not much troubled at it if you cannot please all the bawlings of the malicious should not disturb a soul that is quietly housed with God that soul is not well stablished in faith that can be so disturb'd and distemper'd by the wrath or words of malicious men Remember God himself pleases not all the most of the world are enemies to their Maker upon the account of his holiness justice c. and canst thou think to please all withdraw from the world and your selves unto God for the consolation of his approbation and for your felicity this will save you from hypocrifie and keep you from the temptations and vexations of the censorious world 19. Be every day as serious in your preparations for death and judgment as those that are always certain that it will come and know not the moment when it will come Mat. 24.29 Use often to think seriously before-hand what death is what thoughts what tryals death will put a man upon what temptations usually accompany our approaching death what you shall most need at such a time as that what thoughts are likeliest to possess you then what you are likeliest to wish for when you must needs dye about spending your time expending your estate conversing with others c. Ask your selves What will I wish I had done or been when I come to dye Think what will be most dreadful to a dying man for thus you have time to escape his judgement Will it not be to think on a life lost in vanity drencht in worldliness unreconciled to God or at least in utter uncertainty of his love God hath not fore-shewed what will be a dying mans terrour to torment thee but to get out that terrour that which will be most terrible at death conquer and destroy it presently They that were ready went in with the Bridegroom and the door was shut Mat. 25.10 Oh happy thou if while the door is open thou be found ready to go in woe if when the door be shut thou hast thy preparation to make thy graces to seek Bethink what you will either wish or fear when you come to dye and when you will say this should have been done c. let it be now done 20. Rise speedily after every fall by sound repentance and a fresh recourse to the Bloud of Christ Covenant of Grace and his intercession Lye not secure in any sin into which thou art lapsed take heed of delaying and trifling when thy particular repentance should be exercised Renew thy Covenant after thy rising deal faithfully with thy self and God favour not thy sin nor flesh go to the quick leave no corruption at the bottom If called to make restitution to shame thy self before men by confession stick not at it take the plainest course that is the way of God And let not any thought of shame dishonour or loss hinder it for the more it costs thee to rise from sin the likelier it is thou art sound in thy Conversion and the more comfort thou wilt have otherwise the fears and pains of thy disease will be upon thee when the thorow cure would have prevented it quarrel not at any mans reproof though they miscarry in it have mentioned thy faults with passion c. take that which is good and be thankful And after every fall sit not down in perpetual distress but as Christ takes the honour of thy cure take thou the comfort of thy cure when recovered See thou art truly risen by repentance and returned to him whom thou hast dishonoured Thy care must be to see thou be sincere in thy-return and then walk comfortably See that Satan make not thee walk so as to rob thee of thy comfort and God of his honour Thus having given you twenty Directions I shall reduce all to these eight Particulars 1. Do not think strength of grace will be got with ease you must do that that in other things is done for the attaining of strength increase and confirmation A man cannot attain knowledge in Law Physick or any Art without
Who comforteth us in all our tribulation and usually we have most of consolation from God when we have most of tribulation from without as our sufferings do abound so our consolations doth abound much more The childe that is beaten when it is well is cherished when it is ill when persons are sick then you give them Cordials God gives the best of comforts in the worst of times when the burden is heavy upon the back then the peace of conscience is great within the worse it is without the better it is within when men discover most of anger God discovers most of love Fifthly God is with such in his strengthening presence to enable them and to support them to undergoe what ever he is pleased to call them unto this is the way of our good and gracious God he always gives out strength as he layes on affliction he never leaves his children alone in this respect he will be with them to support them though it may be not to deliver yet he will certainly be with them to support the Rod and the staff they go together Psal 23.4 the afflicting Rod and the supporting staff when one is upon the Saint to afflict then the other hand is underneath the Saint to support Isa 41 10. I will uphold thee I will strengthen thee fear not I will help thee yea I will uphold thee with the right hand of my righteousness This David found I cryed unto the Lord in my distress he answered me and strengthened me in my inward man Psal 138.3 Oh! when men afflict God supports when men puts the children of God into the deep waters then God takes them by the chin and holds them up that they shall not sink and be drowned Sixthly God is with them in his sympathizing presence Oh he hath a tender sense of all the sorrows and calamities of his people Oh it grieves him that they are grieved they that touch thim touches the apple of his eye in all their afflictions he is afflicted Saul Saul why persecutest thou me every blow that is given to them God bears a part of it himself as they are sensible of Gods dishonour so God is sensible of their suffering it pains him to the very heart to see his children wronged and abused by a malicious World Seventhly He is with them by his sanctifying presence all their troubles are to do them good and to make them good and therefore the Furnace it is but to refine them from their drosse the pruning-hook of affliction it is but to cut off their luxuriant Branches God takes the sharp knife into his hand and lances them but it is only to fetch out their corruption By this shall the iniquity of Jacob be purged and this is all the fruit to take away his sin Eightly God is with them by his quickening presence to make their Prayers more fervent to make their requests to the Throne of Grace more Importunate The Children of God cry most to him when they suffer most from men and their prayers are best when their condition is worst Prayer shortens Affliction and Affliction heightens Prayer God is with them to hear their Prayers Oh the prayer of the Afflicted that comes up to Heaven God hears the sighs and groans of his oppressed ones their tears pierce the Heavens they call upon God in time of trouble and pour out their sorrows before the Lord and he doth hear them Ninthly God is with them by his raising presence to raise up their hearts higher to elevate their souls and bring them more near to himself Gods people when they meet with troubles in the World Oh! nothing so sweet unto them as the enjoyment of God then no life so sweet unto them as the life of Faith then they relish a sweetness in the promise then every smile of God oh how welcome is it then all the affections of their souls center in God and run to God as in Winter-time all the sap of the Tree runs to the root in Summer-time it spreads it self in the body but in the Winter goes to the root when a man is sick all the blood goes to the heart so in a suffering condition all the affections of the soul go to God But now what are the reasons why God will not leave his people that thus desire to please him Why God loves them therefore he will not leave them persons we love we cannot leave especially when they are in a distressed condition and as God hath set his love upon them so they have set their love upon him they love him Psal 91.15 you have there an expression Because he hath set his love upon me therefore I will deliver him He shall call upon me and I will answer him I will be with him in trouble God is a God of bowels of great pity and compassion and therefore he will not leave his people in a time of distress you know bowels how they stand in you towards them that are in misery it goes to the heart of a merciful man to leave a person in misery Oh how great are the bowels and compassions of God! It Ephraim my Son is he a pleasant Child Oh my bowels are turned within me I will have mercy on him 2. Such as please God shall have his presence under sufferings because now they need God most if God will not leave his people as to temporal supplies because they need such and such things they need meat and they need cloathing surely much more God will not leave his children as to spiritual supplies under times of distress because then they need God Oh what can a Believer do or what can a Believer suffer when God leaves him his strength is in God his support is in God his comfort is in God his All is in God and therefore if God now leave him what will become of him he needs God at all times but never so much as when his condition is dark and troubled What was Sampson that man of so great strength when his hair was gone and what is a Believer when his God is gone 3. God loves to see his people chearful in a time of suffering and therefore he is with them he loves not that they should walk dejectedly When God is present Paul and Silas can sing in Prison the Apostles can rejoyce that God honours them to be reproached for him When God is present the people of God are not only chearful under tribulation but can glory their cross is their Crown but if God be with-drawn what can there be drooping hearts and pensive sorrows 4. God will not leave them because they will not leave him God will not leave them because they suffer for his sake were they not tender of Gods glory and careful to please him they might be free from suffering as well as others but it is for Gods sake they suffer For thy sake we are killed like sheep all the day long Lastly It is thus
because God will make it appear to all the World that he puts a difference between them that desire to please him and other men God hath a value for such do but see how Mases argues the case with God Exod. 33.13 and so on where he comes to God with a great request that God will shew him his way that he might know it Why saith God to him My presenes shall go with thee Mâ—ses said unto him It is well thou art pleased to promise so great a mercy If thy presence go not with me carry us not hence for wherein shall it be know that I and thy people have found grace in thy sight It is not in this that thou goest with us Observe Moses pleads with God how his favour and love and mercy should be with them unless he were present with them and so God he walks with his people in trouble for how should the world see God regarded them and did favour them unless he manifested his presence unto them in a time of trouble and affliction Dr. Jacomb's Afternoon Sermon John 8.29 And he that sent me is with me the Father hath not left me alone for I do always those things that please him I Was upon these words in the morning having spoken something to them as they refer to Christ who spake them here of himself I then brought them down to his Members Believers and so propounded this observation from them That whoever they are that desire to please God to do the things that are pleasing to him God will be with such and the Father will not leave such alone especially in a time of suffering and trouble In the prosecuting of this point I spake to four things which I shall not now repeat but come to the mark which I intend at present and that is to make some Application 1. Let me endeavour to prevail with every one of you so to carry your selves in your several places and capacities that whatever you do you may please God It was a blessed testimony that was given of Enoch Heb. 11.6 Before his Translation he had this Testimony that he pleased God Oh! how happy will they be at the great day of Judgment which shall be singled out by Christ before Angels and Men and Christ shall say of them This was the man or this was the woman that pleased God! There is a great deal of pleasing in the world but there are but very sew that make this their business to please God therefore I would have you shun that which is sinful and press after that which is matter of Duty 1. There are some that mind nothing but to please themselves to promote their own interest to love their own ease to indulge themselves in their own carnal delights but they never mind the good of others or the pleasing of God the Apostle speaks of and against these Rom. 15.1 2 3. 2. There are others that look no farther then the pleasing of men if they can but keep fair with men and shun the displeasure of men that is all they aim at but my Brethren what a poor thing is it to have man to be your friend and God to be your enemy to have the smiles of a poor dying perishing worm and to lye under the frowns of the great God! Indeed there is a good pleasing of men to please them for their Edification as the Apostle speaks Rom. 15.2 and so the Apostle speaks of himself 1 Cor. 10.32 Even as I please all men in all things that is in all things that are of an indifferent nature not simply evil nor simply good in all things This Apostle was of a yielding and complying spirit that he might thereby the better insinuate himself into the affections of men and be more instrumental to the glory of God in the work of the Gospel 1 Cor. 9.22 To the weak became I as weak that I might gain the weak I am made all things to all men that I might by all means save some and this I do for the Gospel sake But now in matter of Duty such things as are expresly determined by God and so are either good or evil in these things the Apostle would be no pleaser of men If I should please men I should not be the servant of Christ Gal. 1. It is good to please others to their Edification but we must not please others to their own ruine and condemnation It is good to please men when we can so do and not grieve God Instead of pleasing men let it be your constant care and best endeavour in all things to please God my Brethren this is a duty of so great importance that was I now to take my leave of you and should certainly know that I should never speak to you more as we are come very near to it for though I speak to you as a living man yet I speak to you as a dying minister this I say is a duty of that weight and importance that I know not what to press upon you more material then this consult but two places of Scripture Col. 1. For this cause we do not cease to pray for you What was the thing the Apostle in this his constant Prayers did beg of God for them It was this That they might please God and when he was taking his leave in the winding up of his Epistle to the Hebrews Now the God of Peace that brought again from the dead our Lord Jesus the great Shepherd of the sheep through the blood of the everlasting covenant make you perfect in every good work to do his will working in you that which is well-pleasing in his sight I need not go beyond the Text for Motives to stir you up to these Endeavours For Motive 1. First consider what that God is which I would have you endeavour to please He is that God which made heaven and earth that God before whom all the world is as nothing but as a little dust in the ballance and as a drop of water to the bucket that God whom Angels adore and worship that God who by a word from his mouth is able to bring the whole Universe into nothing will you not study to please this God But further consider what this God is to you He is the Fountain of your being he is the God of all your mercies he is your Creatour and Sovereign he is your Maker and Law-giver It is he that by a smile can make you happy and by a frown can make you miserable it is he that hath Heaven and Hell at his disposal who openeth and none can shut who shuts and none can open He that must judge every one of you either to eternal blessedness or else to eternal torments it is he in whose hands your breath your life your soul your All is will you not endeavour to please this God as the Prophet argueth in point of fear Isa 51.12 Who art thou that art afraid of a
the greatest mercy in the world to rob such persons of their peace and to discover to them their danger they are onely capable of true peace by the knowledge of that which is false Therefore bring your selves to this tryal whether or no doth that peace which now you please your selves in cause in you an eternal hatred of sin doth it set you at a distance from your most beloved lusts then it is that peace that springs from God The greatest part of the world are in an estate of War with God though they do not feel the effects of that war True indeed God doth not always draw the sword either of Famine Pestilence or War against a Nation and yet they may be acting in a most hostile way against God So for a person God may not blast thy estate or send diseases upon thy person or raise a tumult in thy conscience and make a conspiracy of thy thoughts and passions against thy peace thou mayst be quiet within and yet have war with God because as in the world there may be a Truce when there is no peace the War may still continue though there is a Truce between two Princes or rather there is not a Truce between God and the sinner but as a Town that is besieged for many days may not feel the Battery of their Enemy because he is undermining them to blow them up at once so God doth not many times make his battery against sinners but he is under mining them and the fall at the last will be dreadful if there be not a composition Vse 2. By way of exhortation let me press you all to follow peace it is a duty which the Gospel injoyns with the greatest force of words and expressions The Apostle when he is to seal up his affection to them he doth it with that prayer 2 Thess 3.16 Now the God of peace himself give you peace always by all means What strange expressions First he gives you hear the Title of the God of peace and then he saith Himself the God of peace himself There 's a great deal of force in that word peace is so excellent a blessing and there is such an abhorrency in our corrupt nature to it that it is only the Lord himself that is able to effect it As if the Apostle had said the Lord must bow the heavens he must come down himself to create peace among you and to express the greater vehemency of his desire he saith Give you peace always by all means So another Scripture pursue peace follow peace with all men a word that imports our pursuit after it though it runs from us This is the strain and tenour of the Gospel and this becomes you as Christians When Christ came to purchase our peace he came as a Lamb an innocent and meek Creature Behold the Lamb of God When the holy Spirit descended to seal the priviledge of peace to us he descended in the form of a Dove a Gaul-less creature in whom there is no rancor nor bitterness What a strong engagement should this be upon all of us to pursue and promote peace And for your encouragement consider 1. That in the times of the Gospel all the promises do as it were empty themselves into this blessing the blessing of peace Thus Isai 11.6 you shall find there a gracious promise respecting the times of the Gospel The Wolf also shall dwell with the Lamb and the Leopard shall lie down with the Kid and the Calf and the young Lion and the fatling together and a little child shall lead them and the Cow and the Bear shall seed their young ones shall lie down together and the Lyon shall eat straw like the Ox. That which I observe from thence is this that God here promises to cause an universal peace and unity under the Gospel though it be as difficult as to perswade the most disagreeing natures to a peaceable co-habition For here the Scripture instances in those creatures between which there is the most natural and therefore the most fierce animosities The Lord will reconcile men though their differences be never so great What is too hard for the God of Peace to effect Is not God of infinite power of infinite love then it should quicken us to pursue peace 1. By prayer to him because he is able to effect it certainly that God that was able to bring Order into the World when it was a meer lump and mass of confusion is able to bring peace and to unite our spirits And it is observable the greater our differences and divisions are the more will the power of this God appear in reconciling them 'T is said in the Psalms that Gods throne is in darkness that is his ways of Providence are very difficult for us to trace and find out and therefore when our divisions are at the highest he is able by one word to allay the storm This should encourage us in Prayer This is the course of God to glorifie himself by putting a stop to the greatest troubles when nearest to us and to work out one contrary by another To give you some instances that so we may encourage our Faith and quicken our Prayer to God for this blessing consider how still God hath made difficulties the way for enjoyment For instance the promise that Sarah should be the Mother of a child but he made way for that by her dead Womb for all that numerous Progeny which like the Stars of the Skie descended from her That he first maimed Jacob and then gave him the blessing He brought Joseph from the Prison to a Princely Palace First David was harassed with troubles and then his head was deckt with the Imperial Crown So if you look into the Kingdom of Christ who would have thought that a few Fishermen-men should have advanced the Empire of Christ in the World Had you lived to have seen those despicable beginnings when a few unlearned men were the Heraulds and Preachers of Christ how would this have caused you to fail and sink in your spirits and yet the Gospel hath been Preached in all parts of the World and that by a few Fisher-men The Providences of God are like those plated Pictures if you look one way upon them there is the appearance of a Serpent if you look on the other side there is the appearance of an Angel So here many times God is pleased to suffer exasperations to go very high that so his power may appear more eminent in the composure of them He it is that enables the faith of his people to draw Water out of the Rock when the Fountain is dry that makes meat to come out of the Eater as in Sampson's Riddle that is able to bring a peaceable harmony out of devouring differences and therefore it should quicken our prayers to him 2. To make us more serious in our endeavours after peace Consider what a dishonour it is to the Gospel that those that
to breed and in the best heart the worm of pride is apt to be breeding if God doth not keep us we shall not onely envy anothers Graces if they out-shine us but their persons too What though anothers Graces do out-shine yours yet love him because the eminency of his Graces bringeth much honor to the Gospel of our Lord Jesus Christ And thus my Beloved I have shewn you how you must love all the Saints 1 Pet. 2.17 Love the Brother-hood love the whole Fraternity of Beleevers Oh! that this sweet spice of love might send forth its perfume among Christians that we could turn all our heart-burnings into heart-breakings and quench the fire of Divisions and Contentions and keep the fire of love burning upon the Altar of our hearts And my Beloved as we must love all the Saints so we must shew this love by the fruit of it for God doth not value that love that is invisible the fruits of our love to the Saints must be these four Four Fruits of Love to the Saints 1. We must shew love to them by prising their persons above others Psal 15.4 spoken of a man that shall go to Heaven In whose eyes a vile person is contemned but he honoureth them that fear the Lord the wicked are so much rubbish and lumber but the Saints are called the Jewels Mal. 3.1 and we must prize these Jewels above all the Lumber in the World as they said of King David thy life is worth ten thousand of ours 2 Sam. 18.3 so is a Godly man above a wicked man God he will give Kingdons to ransom his Saints Isa 43.3 I gave Egypt for thy ransom Aethiopia and Sheba for thee and thus should we set the highest rate upon the Saints of God for that is to love them 2. We must shew love to all the Saints of God by vindicating of them when they are traduced and slandered it s a great sin to slander a Christian it s to go to pollute Christs Image the wicked their throats are open Sepulchres to bury the names of the Righteous in now you that are Christians must not be ready to receive a false and groundless report of a Saint but rather vindicate them for that is to love them 2. We shew our love to the Saints by praying for them you know not what good your prayers may do them Ministers must pray for their People and the People must pray for their Ministers for prayer commands God himself Isa 45.11 Prayer is the golden Key that unlocks the Heavenly treasure of Gods bowels Oh pray one for another we should not strive one with another as is too frequent but pray one for another 4. Shew your love by being ready according to your abilities to relieve their wants to love one another is to be a well-wisher to him and to do all the friendly Offices we can one for another there are my Beloved many of the dear Servants of God in the Ministry that have been already reduced to misery and want and abundance more are like to be reduced to great necessities Now I beseech you to show your love to the houshold of Faith for that is a sign of your true love to God and to the Brother-hood that when as myrrh drops freely from the Tree so works of mercy drops freely from the heart If Jesus Christ should stand in the midst of the congregation and say shew your Love to me by your good works I believe no heart here would be so hard as to deny Jesus Christ Why remember whatsoever you give Ministers and to his Members he takes it as given to himself That is the second Our Love must extend to all Saints 3. Our Love must reach to our enemies we must love them that do not love us Luke 6.1 Love your enemies do good to them that hate you I confesse a mortal enemy I would be loath to make a bosom friend But though policy teach us not to trust our enemies yet piety teacheth us to love them Christ he did pray for his enemies and he shed tears of compassion for them that afterwards shed his bloud So much for the Doctrinal part Now for a word of Application and I have done VSES And first this may serve to reprove those who seem in other things to be excellent and profess much love toward Christ and his Gospel but have no love to the Saints of God there are some that upon this very account have for these great many years absented themselves from the Lords Supper because they pretend not to be in charity This is a double-dyed sin a sin with a witness it s a sin not to come and its a sin not to be in charity But let me say this to them surely such kind of Christians are a shame to their profession What doth not the Gospel teach you charity and love as well as faith Surely that Christian hath no grace in his heart that liveth out of charity with his Brother for as the Philosopher saith All the vertues are linked together and tyed as with astring and where there is one there is all and where one is wanting there is no vertue so I say of the graces they are linked together and where there is one there is all and where one is wanting there is none at all Saith Augustine Thou braggest of thy faith in Christ but shew me thy faith by thy love to Christ for Faith and love cannot be separated For as in the Sun there is light and heat and these cannot be separated one from the other so faith and love is twisted together and where there is one waning the other is wanting as he that did so engrave his name on the Buckler of Minerva that who ever went about to take out his name spoiled the Buckler so Faith and love are so inseparable that if you go to take away the one you spoyl the other Oh! remember and mourn for it thou that sayest thou art not in charity it 's a sad symptom thou art not in a state of Grace Titus 3. v. 5. For me our selves also were sometimes foolish disobedient deceived serving divers Lusts and pleasures living in malice envy hateful and hating one another that is before conversion we were swelled with poyson of malice and wrath but when once the grace of God came then it was otherwise that man that hath not Love and Charity in his heart surely he hath nothing of God in him for God is Love he knoweth nothing of the Gospel savingly for the Gospel is a Gospel of peace he hath none of the wisdom which cometh from Heaven for that is meek and gentle and easie to be entreated If there be any on the other side that are not in charity and yet will come to the Lords Table remember this you get no good by the Ordinance you do but defile the Ordinance The Apostle calls it the leaven of malice it doth sower all your Holy Duties Sermons Prayers and
you Oh! that I might drop in the Oyl of gladness into every broken heart and rejoyce every troubled spirit Oh here is good news from Heaven Say unto the Righteous it shall be well with him But here is a question must be answered You 'l say to me but how doth this appear that it shall he well with the Righteous for we often see it is the worst with them in this world he is deprived of his comfort many times he loses his very life in that quarrel he is made the very reproach of the world oftentimes how then is it well with the Righteous To this I answer yet still it is well with the Righteous though he meet with trouble in the world and one follows on the neck of another yet it is well with the Righteous as will appear in these three or four particulars 1. The troubles that the Righteous man meets with they turn to good and so it is well with him that is a most famous Scripture in Jer. 24.5 Whom I have sent out of this place unto the land of the Ghaldeans for their good Gods own Israel were transported into Babylon among their enemies but it is for their good saith the Lord. The troubles of the Righteous are a means to purge out their sin I have read a story of one who running at another with a sword to kill him by accident his sword run into an Imposthume and broke the Imposthume thus all the evils and troubles of the Righteous serve but to cure them of the Imposthume of pride to make them more humble when that the body of a Saint is afflicted his soul that revives and flourishes in Grace At Rome there was two Laurel-trees and when one withered the other did flourish so when the body is afflicted yet the soul that Laurel doth revive and flourish God doth distil our of the bitterest drink his Glory and our Salvation saith Jerome that that the world looks on as a punishment God makes a medicine to heal the sore why then it shall be well with the Righteous The rod of God upon a Saint is but only Gods pencil whereby he draweth his Image more lively on the soul God never strikes the strings of his Viol but to make the Musick sweet Then it is well with the Righteous 2. In the midst of all the trouble that doth befall the Righteous yet still it is well with them in regard of those inward heart-revivings that God doth give them We see a godly mans misery but we do not see his comfort we see his prison-gates but we do not hear the musick that is within his Conscience God doth sweeten to his People outward trouble with inward peace it is the Title that is given to God 2 Cor. 7.6 God that comforteth them that are cast down The Bee can gather honey as well from the thistle and from the bitter hearb as from the sweet flower the Child of God can gather joy out of sorrow out of the very carkass sometimes the Lord gives honey when the body is in pain the soul may be at ease as when a mans head akes yet his heart may be well thus it is well with the Righteous God gives him that inward comfort that revives and sweetens his outward pain 3. In the time of trouble and calamity yet still it is well with the Righteous because God doth cover his people in the time of trouble he hides them in the storm God hath a care to hide his Jewels and will not let them be carried away and thus he makes good that Scripture litterally Psal 91.4 He shall cover them with his feathers and under his wings shalt thou trust no evil shall touch thee God oftentimes verifies this Scripture litterally He makes his Angels to be his peoples life-guard to hide them and defend them when a floud was coming upon the world God provided an Ark to hide Noah when Israel is carried and transported into Babylon God hid Jeremiah and gave him his life for a prey Jer. 39.11 and in this sense the Saints of God are called hidden ones Psal 83.3 Why so not onely because they are hid in Gods decree and hid in Christs wounds but oftentimes God hides them in a time of danger and calamity they are hidden ones he reserved to himself seven thousand that had not bowed the knee to Baal The Prophet knew not where there was one but God knew there were seven thousand In this sense it is well with the righteous in time of publick misery I but you 'l say sometimes it fares yet worse then all this sometimes the righteous they die and perish they are carried away in a Tempest why yet still it is well with the Righteous and that in a two-fold sense 1. Many times God doth take away the Righteous by death and that in great mercy he takes them away that they shall not see the misery that comes upon a Nation Virgil the Heathen Poet saith They are happy that die before their Countrey his meaning was they die before they see the ruine of their Countrey and truly God many times takes away his people in mercy that they may not see the ruine that is coming on a Land you have in Scripture for this 1 King 14.13 He onely of Jeroboam shall come to the Grave in peace because in him there is found some good things towards the Lord God of Israel God puts him in his grave betimes in mercy because he should not see the evil coming upon the Land and there 's a parallel to this 2 King 12. last It is spoken of Josiah I will gather thee unto thy Fathers thou shalt be gathered unto thy Grave in peace and thine eyes shall not see the evil I will bring upon this place Josiah he dyed in Battel how then was it said he went to the Grave in peace We must understand the meaning of it is this Josiah went to his Grave in peace because he was a holy man and he had made his peace with God and so he went to his Grave in peace and because he should not see the evil approaching God gathered him to his Grave in peace Jerom speaking of his friend Nepotian you must observe Jerom lived to see some troubles before he died saith he Oh! how happy is my friend Nepotian that sees not these troubles but is got out of the storm dies and is arrived safe in Heaven Luther died in mercy before the trouble in Germany broke forth and thus you see the Righteous though they die yet it is well with them God takes them away in mercy that they may not see approaching evils 2. Though the Righteous die and are taken away yet it is well with them because death cannot hurt them Death can neither hurt their body nor yet their souls and then it is well with them 1. Death cannot hurt their bodies the body of a Saint it doth not perish though it die the bodies of the Saints
the Lord Then First by way of Lamentation 1. Over our own Souls 2. Over hundreds of Congregations Lord we do say hundreds nay thousands of Congregations that are this day though they do not accompany us in person yet mingling tears with us and especially as I hear in the West of England 1. Over our hearts We must stand that is our Duty Oh how should it cause us to lye low by reason of the instability of our hearts and their cursed declining from the true foundation every day Alas Beloved this is that God complains of They are a Generation whose spirit is not stedfast with God and therefore we have very much reason to complain of it Oh what an unsetled people have we been to day we have been apt to cry Hosanna ' Hosanna to the son of David to morrow our note is changed crucifie him crucifie him give us Barnabas to day the Lord is God to morrow Baal any thing is God provided we may keep our Estates Oh Lord what wilt thou do with such a people as this certainly it is a lamentation and ought to be a lamentation Believe it beloved I can now count seven years if not something more wherein I have most clearly expected the days I now see no way but the severest ways to be taken with such a false people as we have been Judge in your own thoughts whether we have been true to God or man to Saints or sinners to the Church of God at home or abroad whether or no this be not matter of Lamentation 2. With respect to our Congregations It is not against the Law yet to call them our Congregations This I confess I can rather weep than speak too I cannot speak my heart is too big for my head here Lord is it the duty of people of saints to stand to be stedfast how then should we mourn over their poor souls that because their Pillars are taken away must needs for ought we know Fall unless thou dost support them what Lord dost thou complain of a flock of sheep that are scattered there is no wonder in it their Shepheard is gone Do you look on it as a strange thing to see a poor Ship tossed here and there in the Sea when her Pilot is destroyed why mothers is it a strange thing for your children to fall and knock their arms legs their brains out why their mother is taken from them Oh poor people good God provide for this Congregation I and for this City that let defacing abominable wretches say what they will is certainly one of the best Cities God hath in the world and therefore they hate it so desperately because God loves it and because they hate that God that loves it I bless God I can speak of my own people they are not a mad pestifferous people for the most of them How many thousand have their hearts at their mouths now at this time before God in England Alas alas that we should have our Seers carried away from us but what think you when poor people shall be exposed to greater temptations to an Vlcer in the very Kidneys to a Plague in the very Heart or Head you now fear it but when you feel it what then 2. By way of Exhortation Beloved I remember good Jacob when he was come into Egypt ready to die calls his Children together and before he dies blesseth his children I cannot say you are my children but I can say in the strength of God you are dearer to me than the children of my own bowels I remember what poor Esau said hast thou but one blessing my Father bless me even me also Oh my Father Oh Beloved I have a few blessings for you and for Gods sake take them as if them dropt from my lips when dying it is very probable we shall never meet more while the day of Judgement what ever others think I am utterly against all irregular ways I have I bless the Lord never had a hand in any change of Government in all my life I am for prayers tears quietness submission and meekness and let God do his work and that will be best done when he doth it Therefore be exhorted to stand fast in the Lord my own people hear me now though you shall never hear me more be exhorted to stand fast in the Lord you are not a schismatical heretical people I do not know the least person among you inclining to Popery therefore be exhorted as ye have been a people that have waited upon the Ordinances of God that have not persecuted your poor Ministers that have made it your design and business to live lovingly quietly and as it becomes Christians I am confident a Minister may live as comfortably among you as among any People in England So be ye stedfast unmoveable alwaies abounding in the work of the Lord for as much as you know that your labour shall not be in vain in the Lord. Here I had prepared I confess several arguments to have moved you to this stedfastness 1. I could have told you that withdrawing of any one of you back you will meet with great temptations which will very much unfit you for Heaven If any man or woman draw back my soul saith God shall have no pleasure in him I could have urged you with examples from the Heathens Alexander being in Indea bid them tell him the greatest rarity in their Country Sir go tell them say they when you come to Greece there are many here that cannot be forced by the prowess of Alexander to change their minds I know there are some here that cannot be easily perswaded to change their Religion Saith Lactantius Our very women torment their tormenters I would never desire a more able Disputant than a woman against a Monck I could tell you of those injoyments God hath put on you our miseries have been great but our mercies have been greater I could tell you of six troubles and of seven of six wherein God hath stood by and of seven wherein he hath not forsaken and the truth is he cannot forsake his people he may forsake them as for comfort he will never forsake them as for support let him lay on a burden he will be sure to strengthen the back 3. I hope it is not dangerous if I tell you you are engaged to God there are vows upon you Baptismal vows to say no more you have sworn to God you have lifted up your hands you are those that have undertaken that you would be true to God to your lives end if these vows have been any way strengthened Oh! remember Zedekiahs case Ezek. 17.18 19. Seeing he despised the Oath by breaking the Covenant when lo he had given his hand and hath done all these things be shall not escape therefore thus saith the Lord God as I live surely mine Oath that he hath despised and my covenant that he hath broken even it will I recompense upon his own bead Remember it
Spirit of God is in pressing this in Scripture Now saith Mr. Hildersham If in those days when the Apostles were yet living who taught the people of God with more Power and Demonstration of the Spirit than any of us do or can Yes if then they had need of such Exhortation to continue in the Doctrine and to abide in it to stand fast and hold fast the Word and Truth of God how much more needful are these Exhortations in our days If any say no there is not more cause for then the Magistrate was a mortal enemy to the Gospel and the Professors of it but we are thanks be to God under a Christian Magistrate who doth not oppose but Countenance the Gospel and the Professors of it If any makes this Objection I will give you Mr. Hildersham's Answer to it which I find in a Sermon of his Printed in the Year One Thousand Six Hundred Thirty and One which is now One and Thirty years agone saith he Though through the great mercy of GOD we in this Land enjoy the Gospel in great peace and have it countenanc'd by Authority and though through the Religious Disposition of the KING we may have great hopes of the continuance of the true Religion and seem to be freed from all fear of the altering of it Yet says he there is need of this Exhortation in these dayes and that for these Reasons Reas 1. First Because of the great danger we are in of being over-run or over-spread with Popery and the Firy trail before we are aware For sayes he The great increase of Papists that we dailâ— hear of and the great declining of many who are ready to receive an Errour that shall be offered to them These things give us a just cause to fear the danger of Popery over-spreading us And Brethren if it were so in his time so many years ago what is it now Reas 2. Secondly sayes he If so be there were no danger of Popery yet sayes he there are so many Errours newly sprung up that do shew how needful this Exhortation is Reas 3. Thirdly sayes he There is such a general decay of the love of Religion in all places and amongst all sorts of people and so much irreligiousness every where that it is the general disease of the Nation Therefore he concludes that in these times of ours though Religion hath the Magistrate to countenance it yet there is as much need of pressing this Exhortation as ever there was namely To hold fast the Truths that we have heard and received Now if you ask what you shall do that you may be able to hold fast the truths that you have received I will give you some directions First If you would hold fast the Truth that you have heard and received get into Christ be rooted and established in him Brethren it is not all the Learning in the world and Abilities that a man can have that will enable him to hold out and hold fast the Truths that he hath received if a time of tryal come unless Christ be his Bottom and Foundation unless Christ be his strength If a man stands upon his own legs his own Parts and Abilities to argue and dispute and repell objections alas these things will fail in a day of tryal Prison Death and a Stake are such Arguments Brethren that all the Learning and parts of the world cannot answer but only Christ and his Spirit and grace in the heart Therefore if you would hold fast the Truth which you have received and heard and not be beaten off from them in the day of tryal get into Christ be rooted and established in him then shalt thou stand nor else 2. If you would hold fast the Truths that you have heard and received then take nothing upon trust in matters of Religion whatever Preachers you hear or whatever Books you read take not things upon trust but examine them and prove them by the Scriptures and judge what foundation and warrant they have from the Scripture and accordingly receive them or receive them not It is observable in 1 Thes 5. When the Apostle sayes Despise not Prophesyings in the next word he sayes Prove all things and hold fast that which is good as if he should say though I would not have you despise Prophesying and Preachers yet I would not have you to take things upon trust in matters of Religion but prove all things and hold fast that which is good 3. If you would be able to hold fast the truths that you have heard and received get a clear distinct and certain knowledge of what is truth that which you would hold fast get a clear assured knowledge that it is the truth of God 2 Tim. 3.14 Continue thou in the things which thou hast learned and hast been assured of If a man would continue in the things that he hath learned he must be assured of them that they are the truths of God But how shall a man be assured that such and such things are the truths of God He may know this first by the consonancy of them to the word of God Secondly by the power of them on his heart to convince or humble and quicken it 4. If you would be enabled to hold fast the truths you have heard and received then get a valuation and esteem of the truths of God Such as David had Psal 119.72 The Law of thy mouth is better unto me than thousands of Gold and Silver Better in it self all the Gold and Silver in the world all the riches in the world will never do a man so much good as that and better in my estimation I value it more I had rather part with all than with the Word A man that is of this mind he will hold fast the truth Oh! that there were such a heart in every one of you as to say The words of Gods mouth they are better than estate and better than liberty and better than Wife and Children if there were such a heart in us this would enable us to hold fast the truth of God and part with all rather than them 5. If you would hold fast the truth that you have received and heard then make conscience to practice according to what you know make conscience to obey the truths of God obedience is the sinew of constancy Christ saith Luk. 6.48 Whosoever hears these sayings of mine and doth them he is like a man which built his house and digged deep and laid the foundation upon a Rock and when the floud arose and the streams beat vehemently upon that house it could not shake it Mark ye it could not be shaken the conscionable practical hearer and receiver of the truth of God he is the man that is like to hold out and to hold fast the Word he that hath been a careless Hearer and never made conscience to hear for obedience and practice he is blown over presently it is a sad passage I have met
4. The Design to destroy you No but to try you It is well you are Gold else you would be presently destroyed and burnt 5. The Duration Could the Devil have his design it should be for ever it is but for ten dayes 6. God over-rules all that befalls us Christ alwayes stands by the Believer to take notice of every stripe as well as of every hair of thy head to own thee in all thy sufferings to sympathize with thee to have a fellow-feeling and compassion unto thee to compose and to sanctifie all unto us to order the issue of all that it shall be sure speedy and good and by all these to make us like God God-Man as possible Vse Then do not fear Here we are fore-armed and fore-warned 1. Fore-warned Our suffering is like to be great nay it may be greater than we may suppose This to be sure if our sufferings do but keep pace with our sinnings I believe never such sufferings in England If God lay Righteousness to the Line and Judgment to the Plummet never such matter for his Justice in England 2. We should not fear because that is the spring of many other sins Fainting Running Lying Perjury and to any thing in the world c. 3. The best of men in such bad Times it will be as much as ever they can do to keep themselves steady We are Fore-armed 1. In reference to the Church of God Do not fear the Church of God is dear to thee but it is dearer to God The interest of God is more concerned in the life peace and truth of the Church than in mine c. If the great God will not look to his own interest can the Church be safe But doubtless he will 2. In reference to our selves Suppose many sufferings yet the wayes of God are in the dark as well as in the deep there is no tracing of him let him alone where thou canst not trace him admire him God can and hath done and I bless God I can set my seal to that word that tells me God will do great things Babylon must sink his people must be called the Kings of the Earth must hate that Whore when God brings his People low it is but making way for the baring and magnifying his own mercy when the praise can be given to none now is a time for God to work Now will I arise and shew my self strong Therefore Fear none of those things which thou shalt suffer Fear not Oh ye Saints of the most High It is true if you were carnal natural unconverted sinful idolatrous wretches well might you fear the wrath of the Lamb and him that sitteth on the Throne Wert thou a filthy drunken unrighteous intemperate Felix thou mightst well fear thou hadst no God to run to but being a Paul thou needest not fear No Paul can speak and act with so much confidence even when he stands before a great Tribunal ready to leave a sentence of death passed on him that he makes his very Judge to tremble And so you have it in The Twentieth Sermon Acts 24.25 And as he reasoned of righteousness temperance and judgment to come Felix trembled IN these words you have the Manner Matter and Effect of Pauls preaching The Manner why Paul was reasoning the Matter it is of righteousness temperance and judgment to come the Effect Felix trembled First For the manner of Pauls preaching as he reasoned i. e. as he argued the matter he did propound it in a rational way and pursued it before Felix and this he doth in a double capacity as he is a Convert and as he is an Apostle as a Christian and as a Preacher 1. As a Convert and Christian and so he had reason to do and make use of that reason he had to shew though he became righteous yet Paul had not lost his reason Hence learn true Religion will consist with right Reason Blessed be God for his truth We are apt to look upon men as mad men if they will be righteous It is true before Paul was converted he had reason but he used it madly but after conversion he begins to be sober and make the best use of his Reason 2. Look upon Paul as a Preacher so he makes use of his reason And true reason may and must be used in preaching the Gospel yet with these two Cautions 1. Do not over-value Reason do not lift up the Servant above the Master Prize Grace more than Reason Piety is better than Parts though Parts are the Ring of Gold Piety is the Diamond in that Ring As if a man in a Pulpit should come to shew what a brave Scholar he is this is to over-value Reason 2. Do not under-value Reason We have had a strange fancy that if a man that could not read English would but come and talk and preach to us he was farr more desirable than a Black-coat that hath been at the Vniversity and learned his root there as they say you will be glad of such as these This Learning hath spoiled all the World do you not know how many Scholars are Atheists and their Learning made them the worse c. This is not the fault of their Reason had they more Reason they would improve it the better It is want of Reason that makes them not crucifie their Lusts Because corrupt men many times abuse that which is good will you therefore cast it off 2. For the Matter of Pauls preaching And here observe 1. It is suitable to his Hearers Felix was a Judge though a corrupt one and so he reasons of Righteousness He and his Whore lived in Adultery and so he preaches of Temperance of Judgment to come know God will call thee to judgment Hence observe The Gospel is then preached aright when suited to Hearers hearts condâ—tions and constitutions A man in the Pulpit ought not to shoot at random Paul speaks ad rem to his hearers suitably tells them of righteousness temperance judgment to come 2. Consider it with relation to his Scope which was to bring them unto Christ and what doth he do He preaches Grace Mercy and Peace no not a word of that but Righteousness Temperance Judgment to come Paul was a convincing Preacher he knows his way to bring home Felix and Drusilia to Christ was first to convince them of their sin and the wrath of God due to sin The whole sum of Pauls preaching was by way of conviction Sin and misery must be preached for this end that it may bring men unto Christ We must not make them half dead and there leave them but bring them to the Chirurgion all our conviction is only for this end that you might be brought to Christ by grace to glory 3. For the Effects of Pauls preaching Paul preached and Felix trembled doth not Drusilla tremble 'T is more than probable she brought Paul to preach there that Drusilla had a months mind to hear what he had to say but
lodge any where more than with the Wife of the bosome Thirdly Because of Gods faithful Covenant he will make his abode with them that keep his Word If we keep the word of his Patience he will keep the word of his Promise Revel 3.10 Because thou hast kept the word of my Patience I also will keep thee from the hour of temptation which shall come on all the world to try them that dwell upon the earth It is called a word of patience because it teacheth Patience and especially because it requireth it in all them that will observe it And this is Gods Covenant Now what is the Covenant Jer. 32.40 And I will make an everlasting Covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall no◠depart from me and such a sure and infallible promise of abode can never be violated by a God keeping Covenant God may hide himself for a moment turn away in a little wrath from his people Isa 54.8 c. but with great mercy will he gather them and shew them everlasting kindness Yea his promise shall be as thē waters of Noah that as the waters of the great Deluge shall never cover the World any more so he will never forsake his people utterly It shall be more possible for the mountains to depart and the hills to be removed than that he should finally depart from His. The frame of the World may be disordered but the frame of Gods heart towards his people can never be changed When the men of the World think God hath forsaken them he is near to them and cannot cast off his people He may sometimes give them up for their sins into the Enemies hands but cannot give them away this gave the Church that confidence in Mich. 7.8 Rejoyce not against me O my Enemy when I fall I shall arise when I sit in darkness the Lord shall be a light unto me And this did bear the head of the New Testament-Saints above water 2 Cor. 4.8 9. We are troubled on every side yet not distressed we are perplexed but not in despair persecuted but not forsaken cast down but not destroyed And whence is it that Distress doth not follow our Troubles Despair our Perplexities Desention our Persecutions Destruction our sad Dejections Sure it is because God is faithful always with us and will not suffer us to be tempted above what we are able to bear c. Thirdly What a special blessing it is to a person or people to have God and Christ to make their abode with them The excellency and desireableness of this abode of God and Christ with Believers may be seen in these three partioulars First It is better than all outward mercies and earthly blessings Secondly This will more than supply the want or absence of all other comforts Thirdly All our happiness doth lye in this Gods presence with us First The abode of God and Christ with a soul is better than all outward mercies or earthly blessings whatsoever God was wont to tell his people heretofore as in Deut. 28. That if they would keep his commandements they shall be blessed in their basket and in their store that he would give them peace the fat heritage of Jacob and to ride upon the high places all goodly mercies But now he doth encourage them by a blessing of far greater worth I will love you I will make my abode with you It is so high and transcendent a favour that Moses preferred it before the goodly Land of Promise Canaan the Land flowing with milk and honey as appears by that passage in Exod. 33.15 If thy presence goe not with me carry us not up hence Though Canaan be never so desireable a good Land yet rather let me abide in this vast howling Wilderness with God than go without thy presence thither A wilderness condition with God in the Tent is better than all pleasures and honours without God in the Palace Hence David in the midst of all his royal pomp and greatness desired this as the complement and perfection of all Psal 101.1 2. O when wilt thou come unto me Consider these two Particulars First That there is no beauty nor desireableness in the fairest outward prosperity if God and Christ do not make their abode with us If we have all the World and cannot see the abode of God and Christ on our Tabernacle in their special Providence in Soul-refreshing Ordinances or by the comforting Spirit We may look on all and say as Hiram did of the Cities Solomon gave him they be Cabul Dirty things If we cannot find God and Christ thus with us in the midst of our glory The glory is departed Secondly Consider There is no misery nor unhappiness in the worst afflictions if God and Christ be there in the Furnace there is no Death in Captivity no Darkness in Prison no Sadness in Death no Hell Jesus Christ tells us he will not leave us comfortless He never told us we should not meet with tribulations but sayes In the world we shall have tribulation and as surely That in him we shall have consolation His people may be in the World friendless harbourless pennyless but he assures them they shall never be comfortless Again This abode of God and Christ with his people will more than supply the want or absence of all other things Jesus Christ when he would throughly encourage his Disciples against all the hardships and discouraging fears they might meet withal after his departure gives them this one precious Cordial or Catholicon in Mat. 28.20 Lo I am with you alway even unto the end of the World When you are cast out of the Synagogues had before Magistrates and Rulers for my Names sake scourged hated imprisoned for all these things shall they do unto you let this comfort you Lu I am with you alway to the end of the world Indeed This abode of God and Christ with his people is every thing to the Soul which we may see in these three particulars First Their Presence is a Sanctuary and sure Hiding-place Secondly It is a sure Light and Guide to them Thirdly It is a Store-house and Treasure of all Provisions First The abode or presence of God and Christ is in stead of a Sanctuary or sure Hiding place as Psal 84.11 For the Lord God is a Sun and Shield c. and in Isa 8.13 says the Prophet Sanctifie the Lord God of Hests and let him be your fear and let him be your dread and he shall be for a Sanctuary Do you set God before you and he will set himself by you and where the great God goes there goes a Guard of Angels Psal 34.7 His wings be a Covert and his hand a Canopy with which he hides from the Storm and from Rain And that he is a mighty Saviour First Consider his Omnipotency He can do whatever pleaseth him He can make
things Deus meus omnid My God and all things When Jesus Christ came to Zacheus he tells him This day is salvation come to thine House that is both temporal and spiritual preservations and deliverances Salvation doth consist in the total absence of all evil and in the presence and possession of all good Secondly God and Christ have left with us the promises of the Covenant to live upon till we come to the inheritance of the purchased Possession These be like the Widows Cruse that never fails this like the Manna will not be with-held while we be in the Wilderness till we come into Canaan to feed on the fruits of that Land Heb. 13.5 That is a sure Promise in which we may by faith see present supplies I will never leave thee nor forsake thee and in Phil. 4.19 We may possess in that Promise whatever we want My God shall supply all your need according to his riches in glory by Jesus Christ Thirdly God hath given us his Son and Jesus Christ hath given us himself as an ensuring pledge of all mercies contained in the promises Rom. 8.32 He that spared not his own Son but gave him for us how shall be not with him freely give us all things He that hath not spared his Son will not withhold any mercies He that hath given us the best of blessings will not with-hold smaller mercies He doth always tell his people as in 2 Cor. 12.9 My grace is sufficient for you Thirdly The abode of God and Christ with Believers is their Heaven upon Earth All our happiness is in the abode of God and Christ with us First Consider it is a wonderful mercy of the great God that by his common Providence he is with the works of his hands which is mans safety and David admires at this Psal 8.4 Lord what is man that thou art mindful of him and the son of man that thou visitest him Secondly Consider it is a mercy of the greatest worth and to be for ever admired that God and Christ do not only visit us by common Providence and Inspection as his creatures but make their abode with us as with children and friends O this is our glory God doth not come with a short life for a day for a few dayes but makes an everlasting abode The Church complained when she thought God was departed because he had been with them and made so short a stay Jer. 14.8 Way shouldest thou be as a stranger in the Land and as a wayfaring man that turneth aside to tarry for a night c. But when she remembred the Covenant of eternal abode she comforts her self 8 in 9 Verse Yet thou O Lord art in the midst of us To be ever with the Lord is all we can hope for and it is mans contemplative happiness to converse in his thoughts with that glory First Consider Jesus Christ hath promised this as our great glory and full reward I will take you to my self they shall behold my glory 1 Joh. 3.3 We shall be like him we shall see him as he is Secondly This abode with God and Christ is the highest Option and aim of all the people of God This was Paul pressing in Phil 〈◊〉 That he might attain to the Resurrection of the dead i.e. the state of them that are risen and with God and Christ Therefore resolves after a long debate with himself Phil. 1.2.1 To be with Christ is best of all And David in Psal 73 at the latter and professes He had none in Heaven but God and there was none upon Earth that he desired in comparison of him Use First of Lamentation and laments three sorts of persons First Let us lament such as be without God and Christ in the world all ignorant and ungodly persons yea this is the sad case of all the Sons of Adam ever since he sinned and lost communion with his God They be brought forth in the world with their backs upon God and with God's face against them What was Cain's grief How was his heart hurried into a world of inconceiveable distempers and distracting thoughts when he must be turn'd out of Gods presence from the enjoyment of God in his Ordinances Gen. 4.14 Behold thou hast driven me out this day says poor Cain from the face of the earth but this is as nothing and from thy face shall I be hid and now where is my comfort and safety It shall come to pass that every one that findeth me shall slay me Such persons be as Lambs in a large place Hos 4.16 without a keeper in their most plentiful state What hope have such to escape Hell and Destruction Consider these particulars First Consider it is a very sad case when God and Christ withdraw or depart but for a moment 't is a sad and intolerable moment as we see in the complaint of Christ when God withdrew himself from him My God my God why hast thou forsaken me and in the example of David Asaph and Heman in Psal 77. and 88. and the whole Church laments in Jer. 14.8 Secondly Consider if God and Christ do never come to make their abode with us here we are never like to make our abode with them hereafter and then it were better we had never been born Psal 73.27 They that are far from the shall perish And this is Hell to be separated from God and Christ 2 Thes 1.8 9. They i. e. the wicked shall he punished with everlasting destruction from the presence of the Lord and from the glory of his power It is Heaven wherever God is in his special abode and that is Hell where he is not present in his mercy and grace Second Vse of Lamentation Let us lament over a worse sort of men and they be such as in Job 21.14 That say to God Depart from us for we desire not the knowledge of thy ways that refuse the Word of Christ and be weary of God and his Ordinances and so reject God as if one house could not hold them both as in Isa 30.10 11. Who say to the Seers see not and to the Prophets prophesie not c. Cause the Holy one to cease from before us They that stop the mouths of them that speak the Word of Christ or turn away their ears from hearkening to that which is spoken say in effect Let God be gone let Christ depart from us First Consider what an ill frame of spirit it is for men to refuse the presence of God Was there ever wickedness like this that the great God should be as an unbidden guest with his own creatures and have no better entertainment than Christ with the Gaderens who besought him to depart out of their Coast yea which is far worse rejected as Christ was by the possessed in the Gospel Matth. 8.29 What have we to do with thee Art thou come to torment us before the time Secondly Consider it will be a very terrible day when God and Christ
did bear the reproach of my youth Is Ephraim my dear soâ— is he a pleasant child for since I spake against him I do earnestly remember him still therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord. Ephraim that was a Tribe one of the Tribes of Israel you hear hath the voice of a penitent sinner he smites upon his thigh which is a sign of great anguish of spirit here you have the penitent here you have the weeping shame-fac'd sinner But in the verse following you have God standing and looking on saith God Is Ephraim my dear son is he a pleasant child for since I spake against him I do earnestly remember him still therefore my bowels within me are troubled for him I will surely have mercy upon him If thy heart breaks thou seest that God's heart will turn towards thee Oh the excellency of Repentance that doth so much prevail with the God of heaven It is these dews and heavenly showers that must revive your almost dying withering blessings Repentance it is that holy Oyl that must recover our Lamps that are going out Oh the excellency of Repentance From hence you may gather what an excellent priviledge a penitent heart hath with God It is the mourning lamenting sinner that is like to do England good these heard hearted sinners they cannot recover an almost lost Gospel they cannot fetch God again but a penitent heart can My beloved how can you live without such a Grace your Souls want it your Families want it three Kingdoms want it the great want in England is broken-heartedness Vse 3. Is Repentance the only way to prevent the Judgments of God Then you may from hence gather That when God either hath his Plugues upon a people or continues in threatning his Judgement upon a People it is a sign that those people are very guilty of impenitency and that this people have not yet repented of their sins If God threatens thee O England Scotland and Ireland If God threaten thee to give thee up to hardness of heart and blindness of mind doth God do it at this day then I say O England Scotland and Ireland you are impenitent people at this day If you see a Kingdome groaning under the Judgments of God it is a sign that they have not made use of those remedies that would have cured them This is my Charge against England we have been a stiff necked People Oh London London how long shall God wait on you before you repent how often hath God threatned to remove the Gospel from among you how often hath God visited you with great and grievous Sicknesses how many thousands have been killed by the Sword how many Widows and Fatherless Children have there been left desolate God hath visited you this year with Mercy and yet you repent not Oh my beloved is not this sad If God come to punish you after you have received so many mercies from him take heed that God doth not rid his hands of you Why fit you as if you had no hand in these things you careless Masters that never pray in your Families nor never teach your Families to pray It is for your sins that God doth threaten to remove the Gospel and to take away his Ministers Will you repent of your sins If you do not sad will be your ends God mâ— cut you off from the face of the Earth and raise up unto himself a generation out of your loyns that may serve him better than ever you have yet done and God may cause you to die in a wilderness Oh the hard heartedness of the People of England Oh the Swearing the Wickedness the Superstition and Prophaness that is grown up amongst us That I may say as the world was once drowned by water so it is now almost filled with wickedness Oh you sinful wicked Generation is this your requital to God for all his Mercies Deut. 32.6 Do you thus requite the Lord O foolish People and unwise Is not he thy Father that hath bought thee hath he not made thee and established thee May I apply this to you Is this the thanks you return to God that hath been as a Father to you that hath bought you and made you When your sins grow so high do not you think but that the wrath of God will grow high too Objection I But you say Why do you speak to us of these sins speak to them that commit such sins Answer My beloved have you repented of your sins Are not you grown hard hearted with the rest of this generation Let me ask you Have you repented of those sins that you are guilty of Yes say you we hope we have Let me try you a little with these few things First of all Have you thought upon the wickedness of your wayes Have you set your sins in order before you Have you called to mind the manner of your Lives and Conversations Sin is never left until it be soundly laid to heart A repenting Man is one that the World sayes is a moplâ—g Man or Woman he is one that will look himself in the face of the Gospel an hour to find out his spots and when he hath found them he falls a weeping Secondly If you have repented as you say you have what hath been your mourning for Sin You came crying into the world your mother said Since the first tears that you shed how many tears have you shed for your sins When were you alone in your Chambers When have you done as Ephraim did How often have your Cheeks been wet with your Tears how many Handkerchiefs have you wet with your Tears for your Sin Oh my Beloved do you think that God will not humble you for your sins God will humble you before he exalt you God will bring you to the brink of Hâ—â—â— before he brings you to Heaven Thirdly If you have repented of your Sins as you say you have Then what Reformation is there in your lives what sin have you left What sins are they that you have forsaken Have you observed that you are more humble than you were heretofore Do you observe that your hearts are more in Heaven than they were before Do you observe that you pray more and delight in prayer more than you have done It may be you are ready to try out that you are well Well but have you repented Alas you talk you have repented of your Sins when it may be that you know not one sin that you have left Didst thou once Swear by the holy Name of God and art thou now afraid for to take his Name into thy mouth but with great reverence and adoration Fourthly Have you repented of your sins as you say you have done Then what Resolutions have you taken up for your future obedience Is it your resolution for to seek God more in prayer than ever you have yet done Will you watch your hearts in prayer â—â—â—re than you
Martyrs 7. And lastly the Remish religion is a self-contradicting religion One of their Canons saith a man in some cases may take the Sacrament at the hand of an Heretick another Canon saith he may not A learned and judicious Writer observes above an hundred Contradictions in their Religion Therefore again I press the words of my Text Wherefore my beloved nay let me say my dearly beloved flee from Idolaâ—ry To shut up all let me exhort you to these two or three things First Hold fast the Doctrine of the true Orthodex Protestant Religion the very filings of this gold is precious Keep all the Articles of the Christian Faith if you let one fundamental article of your Faith go you hazard your Salvation When Samson pulled down but on Pillar immediately the whole Fabrick tumbled so if you destroy one Pillar if you let go one Fundamental of Truth you endanger all Secondly Hold forth the profession of the Protestant Religion I say do not only hold fast the Doctrine of the Protestant Religion but hold forth the Profession of the Protestant Religion Be not ashamed to wear Christs Colours Christians remember this one thing those Persons that are ashamed of Christ are a very shame unto Christ The Religion I exhort you to flee from is a novelty that which I press you to stand to is a verity it is consonant to Scripture it is built on the foundation of the Prophets and Apostles and hath been sealed to by the blood of many Saints and Martyrs Thirdly and lastly do not only hold fast and hold forth but also adorn the Protestant Religion this is holy Pauls Exhortation to Titus Tit. 2.10 Adorn the Doctrine of God our Saviour Adorn Religion with a holy Conversation There is nothing hardens Papists so much as the loosness of Protestants Therefore adorn your holy Religion with a holy Conversation Do as Christ did tread in his steps make your Saviour your Pattern Let me assure you I can hardly think they do truly beleeve in Christ that do not really conform unto Christ The Primitive Christians Sanctity did much-what propogate Christianity And this is that beseech you carry home with you Hold fast and hold forth the Protestant Religion and adorn it with a Holy and Bible-Conversation and when you do not hear me Preaching to you yet let me beseech you hear this good Word speaking in you Wherefore my dearly beloved flee from Idolatry Consider what hath been said and the Lord make it advantagious to all your Souls The Prayers of several of these Divines Mr. Calamy's Prayer at Aldermanbury OH most Holy thou ever blessed Lord God thou fillest Heaven and Earth with thy Presence We pray thee fill all our hearts with the Presence of thy Grace and let it appear that thou art in the midst of us with that powerfull assistance of thy Spirit that we may receive a token of thy love from thee at this time It is a singular favour that the doores of thy Sanctuary are open to us and that yet we may meet together in thy Name we pray the continue it to us and sanctifie it to us that every Sabbath may add to our stature in Jesus Christ We confess we have forfeited all our mercies wee have heard much of God and Christ and Heaven with our ears but there is little of God Christ and Heaven in our hearts We confess many of us by hearing Sermons are grown Sermon-proof VVe know how to scoff and mock at Sermons but we know not how to live Sermons It is a miracle of free grace thou hast not taken the Gospel from us ere this time but thou art a merciful God and though we cannot please thee yet Mercy pleaseth thee and we have no argument to bring along with us to beg thy favours but thy Mercy in Jesus Christ We pray thee that thou wilt glorifie thy Soveraignty in being gracious to us and pardon our many and great transgressions Thou makest use of the malice of men for thy Glory Thou killest Goliah with his own Sword O help us to put our trust in thee thou that canst kill and cure by killing Blesse these Nations of England Scotland and Ireland and find out yet a way to save us Pour down thy blessings upon the head and heart of our Sovereign Charles by thy Grace King of Great Britiain thou hast done great things for him let him do Great things for thee Bless him in his Royal Consort in his Royal Relations in his Council Bless the Magistrates and Ministers of this Realm Lord forgive us for we live as if we had been delivered to work wickedness we cannot sin at so cheap a rate as others do we pray thee humble us under our great and grievous sins give us repentance unto Salvation and a lively Faith in the Blood of Jesus Christ Quicken our graces forgive our sins make alive our Souls let us be such as thou wouldst have us to be make us Christians not only by an outward Profession but an inward Conversation that we may live in Heaven while we are on Earth and come to Heaven when we shall leave the Earth To that purpose bless thy Word unto us at this time and give us all grace to make conscience of what we hear and how we hear and all for Jesus Christ his sake to whom with thy blessed Self and Spirit be all Glory and Honour Amen Mr. Nalton's Prayer at Foster-lane ETernal most Mighty and most glorious Lord God thou art God alone and besides thee there is no Saviour or helper our strength stands in thy Name who hast made both Heaven and Earth of our selves we are able to do nothing that is pleasing in thy sight we can pollute thy Name but we cannot honour thy Name we can run away from thee but we cannot run unto thee unless thou dost powerfully draw us by the holy spirit We can grieve thy spirit but we cannot grieve for grieving of thy spirit Oh let thy strength be manifested in our weakness look upon us with the favour thou bearest to thy children Enter not into judgment with thy servants for we cannot answer thee one of a thousand not one thought of a thousand thoughts not one word of a thousand words most of our actions have been reproveable and the best of our services have been unprofitable our omissions commissions and presumptions have been multiplyed intolerably Oh! how often have we take 〈◊〉 Name in vain while we have been confessing our sins how often haâ—â— we run from confessing our sins to the committing of sins and from committing sins to the confessing sin again as if we had but mocked thy sacred Majesty Though we know thy Favour is better than life we have parted with it upon easie terms Oh the pride and stubbornnesse that is in our hearts All the mercies thou hast bestowed upon us have not melted us into tears for our unkindnesse and all those blows that have fallen upon our backs have
not beat folly out of our hearts We have been unprofitable all our days some have done thee more service in one year than we in all our time We have forgotten thee in the day of prosperity and sung a lullaby to our own Souls Oh that we could speak these things with broken and bleeding hearts But as in the time of our ignorance we could sin without reluctancy so now we can sin without repentance Oh that thou wouldst smite the rock that there might flow out tears VVe can do nothing by way of expiation if we would weep out our eyes nothing but the blood of Christ can take away our guilt O that there might be a spring of that blood upon our souls at this time Oh that that blood may at this time bring a report of love and a message of mercy to us Do we beg any more than thou hast promised Oh hast not thou accepted of that satisfaction that Christ hath made in his own person If we had suffered the torments of Hell it could not have made that satisfaction that Christ hath made Give us the witness of thy spirit and thy Love and we will say we have enough give us hearts of flesh crush the head of the serpent in our souls O Lord Christ thou camest into the world to destroy the works of the Devil in our hearts and to build up the Kingdom of the spirit in us Oh when shall we see the old man decay in us and the new man to live more and more O be wisdom to guide us and Righteousness to cleanse us from guilt and redemption to deliver us from the wages of sin let us be nothing in our selves that we may be all in thee our saviour Oh honour us so far that we may honour thee VVe pray thee strengthen our weak saith quiet our consciences we would not live a day longer than that we may honour thee tread Satan under our feet fit us for our places and imployments let not our conditions be so low but that our hearts may be lower we are posting to death Oh let sin die before we die let us know our names are written in the Book of Life before thou take away our life Look upon thy servant our dread Sovereign Charls of Great Britâ—â—â—n France and Ireland King oh inrich his Royal heart with all those saving graces of thy Spirit in order unto a wise and happy Government of these Kingdoms Look upon his Royal Consort his Royal relations the Lords of his Privy Council and make them blessings to this Nation oh sanctifie thy good word oh give thy gracious assistance to us both in speaking and hearing let us hear it as that word by which we must be judged that we may be convinced by it and say it is the power of God to salvation to every soul of us Let our meeting be for the better to all of us that we may be built up in the most holy Faith and let us know we have not sought thy face in vain for Jesus Christ his sake our dear Saviour for whom we bless thy Majesty to whom with thee and thy Spirit be praise for ever Amen Mr. Jenkin's Prayer at Christ Church MOst blessed and holy Lord God thou art infinitely beyond our apprehensions who wast infinitely happy before the worâ—d was made and wantest none of thy creatures nor their services to make thee more excellent than thou art in thy self we daily want thee thou never wantest us thou art pleased to make use of ordinances Ministers Sabbaths as thy Institutions to accomplish and bring about the great work of thy Glory and mans Salvation yet Lord thou dost not need them thy Spirit is not made efficatious by these things but it is that that makes these things efficatious though thou art pleased to tie us to them when we may have them and duly enjoy them yet thou dost not tie thy self to them We desire in these our addresses to eye the happiness of Saints that depends upon him that depends upon none we are here in thy presence by thy goodness and grace O whither should we go but to thee and how should we come but by thee Oh strengthen our faith kill our corruptions inflame our love give us assurance of thy love to our souls oh that God would teach us how to pray that we may taste and see how good the Lord is this day that our souls may be filled as with marrow that we may by our own experience be able to say It is good for us to draw nigh to God and that a day in his house is better then a thousand elsewhere that there may be a communion between us and God let there be a disunion between us and sin we confesse we brought sin enough into the world with us to cause thee to with-drawâ—th blessed self from us and to cast such unproffitable servants as we are into utter darkness we have been a long time in thy school and yet how dull are we we might have been teachers of others but we need our selves be taught which are the first Principles of the oracles of God we love less than we know and we do less than we love we have neither done that good nor received that good which we should or might have done and received We have been trees that have cumbred the ground in thy orchard but we have brought forth no fruit Wo unto us that we have not known the day of our visitation many of us have one foot in the grave and yet we have lived without God in the world we are wise in every thing but in our own Salvation we live as if Hell were a priviledge those of us that have some knowledg of thee have great cause to repent that we have walked so unworthily of God Which of us pray continually and fervently or live the life of saith we confess we neither take our afflictions humbly nor our mercies thankfully nor want our comforts contentedly nor fill up our relations fruitfully We live as if Hell were a scare-crow as if all the threatnings of thy word were an empty noise as if there were neither sweetness in Heaven nor bitterness in Hell When we come into thy presence where are our hearts what earthly dispositions do we bring along with us the sins of our Prayers cry louder then the Supplications of our prayers what hypocrisie and formality cleaves unto us If thou dost not look upon the iniquities of our holy things with an eye of pitty what will become of us O Lord be pleased to smell a sweet savour of rest and peace through thy dear Son O Lord it is only his precious Blood that can sprinkle our hearts and quiet our Consciences and no other thing We do renounce our own Works and we cry out in our selves Undone undone It is through thy beloved Son that we are accepted and therefore to that end bring us to him by a saving operation on thy part
of humiliation to give unto Civil Magistrates and Rulers what was their due yea to forgo somewhat of his Civil Right rather than to offend them For giving unto Civil Magistrates their due notable is that of Mat. 22.21 Render therefore unto Caesar the things that are Caesars and unto God the things that are God's And as he taught them so he practised himself for he was not of those that say and do not but his practise was always conformable to his Doctrine When therefore they that received Tribute-money at Capernaum came and demanded of him he will rather recede from his Civil Liberty than offend them Mat. 17.25 26 27. Now go ye and do likewise If ye will keep the way of the Lord give unto Caesar the things that are Caesars be subject unto the King and all that are in Authority Let the Exhortation be that 1 Pet. 2.13 Submit your selves to every Ordinance of man for the Lords sake What is here meant by Ordinance of man is clear from what follows whether to the Kings as Supream or unto Governors c. Be ye therefore subject Saints not only for wrath but for Conscience sake for the Lord's sake and as Rom. 13.7 Render to every one their due Tribute to whom Tribute Custome to whom Custome is due c. Such subjection to Magistrates as thwarteth not our obedience unto God â—â—es within the Way of the Lord Yield therefore active obedience unto â—he King as far as Conscience towards God will give leave Fear God and honor the King 1 Pet. 2.17 Give all that honor to the King that is consistent with the true fear of God Let nothing but Conscience towards God hinder you at any time from yielding active obedience to all the King's Laws And here Beloved I shall take occasion to open my heart sincerely to you You know what is required of me if I will continue a publick Minister in this Kingdom I hope no sober persons can think me such a humerous perverse Phanatick as to throw away my Maintenance much less my Ministerial Capacity which is much more dear to me than Livelihood yea than Life out of a proud humor and vain-glorious fancy In brief therefore as I shall answer it before the great God the searcher of all hearts and the righteous Judge Did not Conscience toward God forbid me I would willingly and readily do all that the Act requires But seeing I cannot declare an unfeigned Assent and Consent as the Law requires As from the fear of my God I dare not so from the Love you generally have to me I know you would not have me dissemble with God and men I do therefore humbly choose to submit to the Penalty rather than by a hypocritical conformity for such it must be in me if any to dishonor my God wound my own Conscience and dissemble with men knowing assuredly that my God hath no need of my sin And if he have any work for me in the publick Ministry he will encline the King's heart to grant Liberty and Encouragement therein to me with the rest of those who desire to be faithful in preaching of the Gospel which that the Lord will grant I promise my self the help of all your prayers who have been favoured with any spiritual blessings through my Ministry 4. It was the practice of Jesus Christ to be so far from making resistance by the Sword to keep himself from suffering that he refused such help as was offered him that way So Mat. 26.52 Then said Jesus unto him Put up again thy Sword into his place for all they that take the Sword shall perish by the Sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is not all that use but all that take the Sword without a lawful call So John 18.11 Put up thy Sword into thy sheath The Cup which my Father will have me to drink shall I not drink it If you would keep the way of the Lord herein follow Christ so as not to resist those that are in Authority however unjustly you may suffer from them for 1 Pet. 2.19 This is thank-worthy if a man for Conscience sake towards God endure grief suffering wrongfully It was the practice of Jesus Christ to be so far from avenging himself as to render good for evil to forgive his enemies to seek their good and welfare So in Luke 23.34 Then said Jesus Father forgive them for they know not what they do Thus follow Christ according to that he teacheth in Mat. 5.34 Love your enemies Bless them that curse you do good to them that hate you and pray for them which despightfully use you and persecute you And what the Apostle exhorteth in Rom. 12.19 20. Dearl beloved avenge not your selves but rather give place unto wrath for it is written Vengeance is mine I will repay saith the Lord. Therefore if thine enemy hunger feed him if he thirst give him drink c. 6. The Lord Jesus Christ had great compassion for poor wandering sinners Mat. 9.36 Great love for his Saints John 13.1 with tender pity towards them in all their sorrows and afflictions Isa 63.9 Herein also be ye followers of Christ according to that Col. 3.12 13. Put on therefore as the Elect of God holy and beloved bowels of mercies kindness humbleness of minde meekness long-suffering forbearing one another and forgiving one another if any man have a quarrel against any even as Christ forgave you so also do ye 7. The Lord Jesus counted not his life dear when that he was called to give it up in bearing witness to the Truth as you have it in that John 18.37 he bears witness to the Truth when called to it with the hazard of his life Herein follow Jesus Christ in bearing Witness to the Truth of God though with the hazard of your lives as Paul doth in that Acts 20.24 What ever mischief be threatned by wicked men yet deny not be not ashamed of the Words Truths and Ways of Christ for 't is the Word of the true and faithful Witness which we have Mark 8.36 Whosoever therefore shall be ashamed of me and my words in this adulterous and sinful Generation of him also shall the Son of Man be ashamed when he cometh in the glory of his Father with the holy Angels And Oh how sad if this be thy portion for if in that day Christ shall be ashamed of thee Wo be to thee for ever thou shalt be wretched and miserable to all Eternity But be faithful couragious and constant in confessing him and his Ways and Truths for he hath said Mat. 10.32 Whosoever therefore shall confess me before men him will I confess before my Father that is in Heaven And Oh how comfortable if this be thy portion for if Jesus Christ confess thee at that day Peace be to thee for ever thou shalt be blessed and happy to all Eternity Though therefore thy confessing of him be attended not only with eproaches and Revilings but with Fines Bonds Imprisonment
would prevent your fears if God would continue forfeited mercies dearer to you than your lives you would set apart some special thing for God something for the propagation of the Gospel abroad for the maintenance of a godly Ministry at home for setting up the preaching of the Gospel in the dark corners of the Kingdom c. This must have some cautions with it As 1. We must be sure our vow be of what is in our own power we must not make vows of that which is none of our own I hate robbery for burnt-offerings We must not make a vow to God of that which hath been unjustly or unrighteously taken away or with-held from any 'T is Sacriledge instead of a Sacrifice 2. It must be of things warrantable and justifiable by the Word 3. It must be of such things that we are not bound to do before vows by the standing obligation of Religion and of our profession but of something that is in our own choice that we will voluntarily make a free-will offering of it to God 4. We must take heed that we do not entertain a superstitious thought of our own vows as if we had merited a mercy at Gods hands by our vows God looks for some special vow at our hands that we may shew how much we prize and value the mercy we would have that we would be content to part with any thing though to the half of our estate for it 2. Another thing I find is that in the mean time we should do something by way of extraordinary bounty and charity to the relief of Gods indigent servants Thus the Prophet Daniel Wherefore O King let my counsel be acceptable to thee break off thy sins by righteousness and thine iniquities by shewing mercy to the poor if it may be a lengthning of thy tranquility Dan. 4.27 The Prophet advises him to break off his sins by Righteousness there 's Reformation and besides Reformation that he would do something in an extraordinary way to the relief of the poor Mercy to the poor what 's that Interpreters conceive by the poor here he understands Gods poor i.e. the poor Jews that were now in the Babylonian Captivity he advises he would do something by way of sympathy to the Jews to ease their yoaks and oppressions break off thine iniquities by pittying and shewing mercy to thy poor Captives under thy power now at this time take off their yoak ease their burdens and restore them to their liberties again Thus do you and those that have been the instruments of your conversation or edification set apart something extraordinary for their relief and supply The Prophet Daniel seems to advise this to the King as it were by way of satisfaction There be two things in repentance in wrongs we have done there must be confession and satisfaction or restoration he seems to advise this to make up compleat repentance namely to make restoration and retribution of what he had injuriously taken from the Jews Oh then let me say without breach of charity that whatsoever except it be in this case of extraordinary supplies for his poor it will be found but making restitution and satisfaction It may be upon a twofold ground 1. With some it may be truly restitution and restoration of what he hath taken away by unjust means God knows how that 's between God and their own souls what unlawful means have been used to augment the heap and swell their Estate If there be any that hear me this day whose consciences shall tell them that they have increased their estate by undue and unwarrantable means Oh Restore Restore break off your iniquities by shewing mercy c. by making reparation as you can it will be but like Zacheus giving half his goods to the poor and restoring four-fold c. in a liberal Contribution to the poor 2. It will be restitution in another sense in reference to an unjust withholding some have injuriously and I am afraid too too many have kept injuriously Have we not rob'd the poor by an unjust denying of what God hath commanded us to distribute to their necessties there is that withholdeth more than is meet c. Prov. 3.17 and 11.24 It may be God hath given you so much there 's Gods share there 's the Ministers portion c. Now all that you have with-held beyond the Rule of Scripture is all stolen goods and is like a Wheat-sheaf on fire will burn down the whole Barn of Corn. That which I would exhort you to is for every one to set a part some considerable part of your Estate and account it as a hollow thing dedicated to God as a thing which to touch were sacriledge that you may be ready on all occasions in all regular and due ways to bring out for the relief of the poor you know objects abounding in every place and you may expect warrantable means for dispensing of what God shall put into your hearts in this matter Mr. Jenkin's Forenoon Sermon Heb. 11.38 The former part of that Verse Of whom the world was not worthy THe Apostle in this excellent Chapter that by some is deservedly called a little Book of Martyrs discovers the tryumph of faith or victory against all difficulty we meet with 1. Faith it assents to truths be they never so improbable 2. It puts men upon duties be they never so irrational or against carnal interest 3. It enables to sufferings be they never so afflictive These Worthies went through all by the victory that overcame the world the bitterness as well as the sweetness thereof In these verses the Apostle doth two things First he sets down the greatness and smartness of their sufferings which are by some learned men reduced to three heads First those sufferings that were to tempt them and draw them from God by those pains and tortures they were to undergo Secondly Those sufferings they underwent in dying Thirdly their sufferings in regard of wandering and leaving their comforts rather than they would lose God There were all kind of persecutions laid upon these Saints through all which they waded and never would be brought to forsake God and his truth for any of them 2. We have here the excellency of the sufferers and that is in that expression These men or these persons when they were under all these distresses from the world yet they were such of whom the world was not worthy Brethren the excellency of these saints and servants of God is considerable two ways that we may proceed distinctly and clearly First in reference to the wicked their excellency was so great that the wicked World was not worthy of them Secondly their excellency is discovered from the estimate or judgment that the Apostle passes upon them who tells us that he accounted them to be such though they were under such distresses and troubles yet they were a people of whom the world was not worthy I shall fall upon the due estimation the blessed Apostle
this peace And now God appears to us not as a Consuming Fire but as a Refreshing Light full of calmness serenity and peace towards us Christ hath brought more honour to God by his obedience than we brought dishonor by our transgression and therefore without any injury to God he might be at peace with us You know all our sins were but the acts of finite Creatures and only infinite in regard of the object against whom they were committed But the Bloud of Christ was of infinite value in regard of the Subject for he was God and the enriching union of the Deity conveyed such worth and value to his bloud that he was able to appease God and not only to free us from condemnation but to make us the favorites of God We are not only pardoned but preferred upon the account of his Bloud 2. He is the God of peace as with respect to the bloud of Christ which is the purchase of peace so with respect to the Covenant which is made between God and us Through the bloud of the everlasting Covenant there are three sorts of Covenants amongst men some are Covenants of Friendship and Amity some are Covenants of Trade and Commerce and some are Covenants of Assistance and Help Now all these qualifications meet in this Covenant which is made between God and Believers it is a Covenant of Peace and Friendship for now we stand upon terms of amity with God Those who were strangers and enemies are now reconciled And there is between God and us perfect peace there is a League as the Scripture speaks between God and the Creature It is the Covenant of Trade there is now a way opened â—o Heaven we may now ascend to God in duties of holiness and God descends to us by the excitations of his grace and influences 〈…〉 And it is a Covenant of Assistance for he promises nor only to give us the reward of the Covenant but to secure unto us the condition he promises to enable us to discharge the condition of Faith and Repentance Now upon this account of that Covenant which is founded in the bloud of Christ he is the God of Peace to his people 1. Vse is by way of Conviction This may discover to us how distant their temper is from God who are enemies to peace We un-man our selves We unchristian our selves so far as we are opposite to this blessed temper of peace Certainly as disturbed Water cannot make any reflection unto us of that face that looks into it so when our spirits are disturbed by animosities exasperations heats and divisions 't is impossible for us to see the Image of God as he is the God of Peace And certainly there is no more doleful consideration in the World than this That man whom God made so sociable a creature who hath all the engagements and endearments laid upon him which may cause him to live in Peace and gentleness towards those who are of the same nature with him yet that in fierceness of our hearts should exceed those of the most Savage creatures Man comes into the World naked and altogether unarmed as if he were designed for the picture of Peace but could you look into the hearts of men you would find there such tumults such divisions such seeds of enmity against their fellow-creatures that Tygers and Lyons are Calm and peaceable in comparison of them Now how is this distant from the temper of the God of peace 'T is very strange to consider that when promises are made to bury all differences as rubbish under the foundation that nevertheless the great Work of many persons should be only to revive those former animosities to make those exasperations fresh and keen upon their own spirits but is this to imitate the God of peace These to promote divisions and disturbances amongst us clothe their enemies with the Livery of shame and reproach that so they may be baited by their Fury that make it their design to represent that Party which they think is dissonant from them with the most odious appearances you know this is the old Art and those showres of Calumnies which are in the World they usually precede the storm of persecution The Devil was first a Lier and then a Murtherer and those who are of this Seed they follow his Art In the Primitive times all the Persecutions of the Heathens arose from the reproaches of Christians so it is now It is an easie thing to blast the name of those persons who are design'd for ruine But if the contending Parties would consider if I may call one Party contending which is only liable to Penalties and is resolved to bear them patiently how unlike this is to that God of peace methinks it should allay the rancour that is in mens spirits and make an atonement between all the differences and divisions that is amongst them 2. If onely Peace come from God you may from hence take a tryal of that peace that is within you for hither to I have been only discoursing of civil peace whether it be an effect of this God of Peace I know nothing more common in the world than presumption there is a false Peace which doth not arise from the knowledge of a mans happiness but from the ignorance of this misery Peace which is only like a Torch to shine in the night or like Players that glitter only by Torch-light so is the false peace men cherish in their bosom meerly upon this account because they do not bring their souls to the light of the Word they never had it from this God of peace because 1. God never speaks peace to a soul but in the way of holiness and obedience And therefore you shall find 't is the counsel of the Scripture Acquaint thy self with God and be at peace Our peace is found in the way of Duty and there are none who are more blessed with the peace of conscience than those who with the greatest fervour frequency and delight maintain communion with God in holy duties For a friendship among men is cherished and preserved by visits and conversations so our peace with God is preserved by those visits we make to heaven in our prayers 2. That peace that comes from God always causes in us a war with sin for Gods Covenant with us is Offensive and Defensive and therefore it is impossible any person should have true and solid peace that waking tranquility of soul which is the reward of holiness and obedience that entertains sin for every sin thou dost wilfully commit 't is an act of hostility against God 't is that which makes him thine enemy and makes thee an enemy to him As Jehu said What peace so long as the whoredom of thy mother Jezabel and her witcherafts are so many So what peace can there be so long as thou dost indulge thy self in sin and make it thy business to gratifie thy outward sences though it be to the displeasure of God 'T is