had an opportunitie There is never a part of Christs life if you look into the history of it as it lies before us by the Evangelists but was altogether fruitful and all that fruit was exceeding pleasant and desirable and affords an abundance of matter of refreshment there is matter of much contemplation when you look into the life of Christ And these are some of the kinds of fruit which grow upon this Apple-tree upon Christ the tree of life they are the fruit of his heart the fruit of his lips the fruit of his womb the fruit of his loins the fruit of his life There are divers other kinds of fruit but I shall speak no more at this time the Lord help you to feed upon this fruit SERMON VII CANT 2. 3. And his fruit was sweet to my taste AFter many particular observations we came the last day to the main general proposition that these words hold forth viz. The fruit that grows upon Christ the tree of life is sweet to the believing soul it must needs be so for it 's the fruit that God doth feast his friends withal the feasts that he makes to his servants upon his holy Mountain they are nothing else but the fruit that grows upon this tree Nay in the great supper of the Lamb that everlasting feast that God shall make in heaven wherein his people shall sit down with Abraham Isaac and Jacob in the Kingdom of God and shall rise no more they shall have no other dainties but the fruit that grows upon this tree But what 's the fruit that grows upon Christ that is so pleasant and sweet I told you of the fruit of his heart the fruit of his lips the fruit of his loins the fruit of his life and I came in the last place to speak of the fruit of his Death and this is a precious bough full of fruit Well what is the fruit that grows upon Christs Death First of all Satisfaction of his Fathers Justice That satisfaction which is given to Justice is a fruit of Christs death He hath paid the debt he hath cancelled the bond he hath given to Justice what Justice could demand he hath satisfied it to the utmost farthing so that now Justice and mercy are met together they now do embrace and kiss each other Justice is satisfied and mercy is satisfied Justice is glorified and mercy is glorified the believing soul may look Justice in the face as well as mercy in the face because Justice hath fully as much from Christ as it can demand now this satisfaction which is given to Justice it 's a fruit of Christs death But again 2. Secondly By the death of Christ Christ is made a fit Object for poor sinners to pitch upon He is an Object for the guilty sinner that durst not look Christ in the face he is a suitable object to a poor bleeding sinner there 's abundance of precious fruit that grows upon Christ the tree of life but this tree it was too high for a poor wretch and could not have been enjoyed if Christ had not been willing to have his fruit cut down he was cut down to the earth laid upon the earth humbled to the death of the cross so that now the poor guilty sinner that is humbled through the sense of his sin may look upon Christ in and through his death and is become a suitable object for the poor soul to pitch upon what more suitable to a wounded bleeding conscience than a wounded bleeding dying saviour Now that Christ is so suitable an Object for a poor guilty sinner to pitch upon this is a fruit of Christs death 3. Again Thirdly Christ by his death hath carried out sin and brought in righteousness this is another fruit that grows upon the death of Christ the volume of sin in respect of the guilt in respect of the condemning power of it he hath carried out and made an end of it in Dan. 9. 24. Seventy weeks are determined upon thy people and upon thy holy city to finish the transgression and to make an end of sin and to make reconciliation for iniquity and to bring in everlasting righteousness and to seal up the vision and prophecie and to anoint the most holy Sin like a monster seised upon it suckt the very heart blood of Christ well the Lord Jesus he will be avenged of him and therefore his blood it was the bane of sin I'remember Pliny in his natural History reports of the enmitie that is betwixt the Dragon and Elephant the Dragon gets under the Elephant and sucks his blood and by his fall oft-times is the death of the Dragon and this may be fitly compared to Christ sin is the Dragon that seized upon Christ and the Lord Jesus by his death fell upon sin he hath crusht it all to pieces he hath taken away the killing power of sin so that sin by this deed he hath carried it out as an abominable thing and in the room of it he hath brought in a glorious righteousness a perfect righteousness and put it upon his people a far more glorious righteousness than the righteousness of the Angels so that the believing Soul may stand in the presence of God with much more boldness than formerly This is a third fruit that is brought in by the death of Christ 4. Again Fourthly Reconciliation is brought in as another fruit by the death of Christ perfect reconciliation and sweet communion and fellowship with God all this is the fruit of Christs death he by his death hath taken in the wall of partitions and by his death hath made those that were enemies friends those that were a far off nigh unto him so that the heart of God is now nigh unto a believing Soul and the believing soul may say now with the Apostle truly our fellowship is with the father and with his son Jesus Christ Before it might be said of every man in the world his fellowship was with sin with hell and the devil and enemies to God but now by the death of Jesus Christ peace is made and reconciliation is made and believing souls may say truly our fellowship is with the father and with the son Jesus Christ that 's a fourth fruit that grows upon the death of Christ 5. Fifthly The death of Christ it hath crusht the head of the old serpent he hath bound the strong man and cast him out and delivered poor captive souls out of the mouth and paw of the Lyon it was promised long before Christ came thousands of years that the seed of the woman should break the serpents head and Christ by his death made good that promise he did crush the serpents head by death he overcame him that had the power of death But then 6. Sixthly Here is another fruit of Christs death and that is by subduing the power of sin and corruption in the hearts of Gods people This is a very sweet and desirable fruit that grows
go to my Father and say Father I have sinned against Heaven and before thee c. and then at the 20 Verse it is said He arose and came to his Father But when he was yet a great way off his Father saw him and had compassion and ran and fell on his neck and kissed him Mark how the compassion of the Father did prevent the confession of the Son I will go to my Father and say Father I have sinned so and so but before he could utter one word the Father falls upon his neck and kisseth him and forgives his many and great transgressions and then indeed afterward he doth make an humble acknowledgement And thus the Lord doth deal with poor sinners he doth prevent them with pardon before they can acknowledge their transgression and how far is the way of the Lord above the way of man in this Where is the man or woman that will deal thus with an offending brother with one that hath done him wrong and injury that will prevent their desire and prevent their confession but men will rather stand upon it and think they have rather warrant so to do If my brother confess and acknowledge his offence then it may be we think it our duty to forgive though hardly to bring off our hearts to that but where there is no confession and acknowledgement where is the man like the Prodigals Father to run and meet his son and seal up forgiveness before confession or an acknowledgement This shews that the way of the Lord in matters of forgiveness is far above man the Lord forgives enemies and the Lord forgives freely But 3. Thirdly The Lords waies are above ours it appears in that the Lord forgives fully He doth not only forgive freely those whom he doth forgive but the Lord forgives poor sinners fully I shall make it out in these particulars As 1. First The Lord he doth forgive all the debts When God doth forgive a soul he doth forgive all offences all transgressions and sins whatsoever I forgave thee all the debt he doth not forgive one sin to the soul and leave the other to reckon with him for and to condemn him for but where the Lord forgives one he forgives all else the forgiveness of the Lord were not full There are some that think indeed that God may forgive a soul one sin and yet reckon with him for other sins as the Arminians say That God forgives Original sin to all the World and yet condemns for actual sin but this is contrary unto the fullness of that grace of forgiveness As Jesus Christ died for sins against the Law so he died for the sin of Unbelief and when God forgives the sin of the Law he forgives Unbelief and overcomes Unbelief else it were in vain for God to forgive transgression though God could forgive all transgressions against the Law yet if God did not forgive transgression against the Gospel we had been shut up eternally for that sin but when God forgives one sin he forgives all sins and herein is the fulness of his pardon But oh how short is our way of Gods way in this particular A man can find in his heart to forgive some wrong but to forgive all the wrong that a man hath done this is a hard work how hardly is the heart of man brought off to this work 2. Secondly Nay again The fulness of Gods forgiving mercy it appears in this He doth not only forgive all the offences where the offences are few but he forgives them all where they are many If the soul be brought home to Christ the great Mediator the great Sacrifice the Lord forgives for all sins though never so many Luk. 7. 47. She loved much because much was forgiven her though her sins were very many yet they were forgiven her fully we can forgive a brother a Neighbour or a friend if they have done us but a few wrongs but now when offences come to be multiplied suppose they were many Oh how hard a matter is it to us to forgive them though easie with a Almighty God But 3. Thirdly Again The fulness of Gods forgiving mercy doth appear in that he doth forgive the greatest wrong He doth not only forgive many when they are small but he forgives many when they are great and herein I say is the greatness of the grace and of the love of God towards poor sinners that although offences be never so great he pardons and forgives them all Though your sins be as scarlet yet they shall be made as white as snow Isa 1. 18. This is it that aggravates the offences of his people in Isa 43. 24. Thou hast made me to serve with thy sins thou hast wearied me with thine inquities yet this follows at the 25 Verse I even I am he that blotteth out thy transgressions for my Name sake and will not remember thy sins this was it that did aggravate the offences of his people thou hast made me to serve with thy sins God he forgives their sins though they were so great that God was oppressed under them as a servant under a heavy burden and yet saith the Lord I even I am he that blotteth them out Oh how short is our way of the way of God It may be a man may forgive offences when they be small but when they come to apprehend them great they are great wrongs done unto him and never was any wronged as I am by such a one and such a friend Oh how hard a matter then is it to imitate God in forgiving such great wrongs 4. Fourthly But again further The fulness of Gods forgiving mercy appears in this He so forgives his people as He retains no grudge in his heart against his people nothing but clearness in the heart of God toward his people Joseph was one that forgave his Brethren so freely as he never retained any grudge he takes off their aggravation it was not you but God that sent me hither therefore be not offended Joseph herein was a Type of Christ he forgave his Brethren so fully as he bore no grudge against them we never read that he upbraided his brethren so much as once for all the wrong they had done to him there was no grudge in the heart of Joseph against his brethren there was nothing but clearness in his heart and so nothing but clearness in the heart of God But oh how do we fall short of God Men may profess forgiveness O they forgive their Neighbour such a wrong but oh is there not still some old grudge at the bottom that is ready to break out upon all occasions How short do we come of God in this respect Nay 5. Fifthly Further The fulness of Gods forgiveness doth appear in this That he doth not bear any grudge he will not only not upbraid but He doth receive those whom he forgives into nearest friendship and fellowship with himself Though man did greatly sin against God in
strength for God and to lay forth his Estate for God And he saies as Christ said Loe I come Here 's an opportunity for service why then Loe I come to do thy Will O God the embracing I say and cherishing those motions of the Spirit of God which he is pleased to hint in the souls of his people is another part of their walking with him Again 6. Sixthly In the next place That soul walks with God when it sets it self in the eye of God when it eyes God continually and sets it self in the eye of God in the presence of God this is a main part of his walking with God when a man shall do all that he doth as in the presence of God every action that though it concerns man and his outward calling yet he desires to do all as in the presence of God And therefore he doth not only look to a duty but he looks to the manner of the performance of every duty because the holy pure and piercing eye of God is upon him he looks to the manner how it 's carried on and forth what spirit is in it because he knows that the eye of God is piercing it 's a flame of fire and he doth all as in the presence of God and unto God in his serving of man he doth it as unto the Lord he hath a higher end than the men in the world have who know no other end than to gain riches and honour or the like but there 's a further and higher end that he may lift up the name of God and serve God in serving of man that he may serve his Generation according to the Will of God I say when the soul is thus alwaies under the eye of God and therefore is faithful whether man see or no though there is no eye to witness no eye to over-look yet it knows that it 's in the presence of God for though he don't so see the transgression of his people as to cast them off yet he may see that which may be matter of sore displeasure and grief and therefore this is that which is as a bridle and a bit over all his waies that it is in the presence of God Again 7. Seventhly In the next place The soul walks with God when he is desirous to embrace every truth that God shall impart when it opens to truth this is another part of the souls internal walking with God when it opens to truth to every truth which the embracing and professing of may cost him dear being opposed in the world it matters not if you be perswaded it 's the truth of Christ it 's enough it trusts God for the rest oh it 's greedy after truth that soul that walks with God oh how fearful is it lest it should not embrace truth Oh how fearful is it lest it should be left behind when God advances his truth in the world and when truth is advanced Oh how fearful is it to be left behind Though it would not set a step until God goes before and it would not hear the voice of a stranger yet it would not be shut up from the voice of Christ therefore it 's fear is to be left behind and desires that God would take it along when he discovers truths unto a Saint even the truth of the age and the truth of the Generation in which he lives that 's another part of the souls walking with God Again 8. In the Eighth place The Soul walks with God when it can justifie the Word of God justifie the Word of God though the Word condemn him in his practices yet he will justifie the Word of God though the Word be high holy and spiritual and he sees he is a poor creature and can't come up to it yet he won't despise nor hate the Word but loves justifies and blesses God for it so the Apostle in Rom. 7. 12. Wherefore the Law is holy saies he and the Commandment is holy just and good Again in the 13 Verse Was then that which was good made death to me God forbid But sin that it might appear sin working death in me by that which is good that sin by the Commandment might become exceeding sinful And again in the 16 Verse If then I do that which I would not I consent unto the Law that it is good Though I do the things that I would not yet saies he I love the Law and delight in it in the inward man this is a main part of the spirits and souls walking with God when it can thus justifie and clear the Word and though the Word of the Lord cross him yet it gets to the Word of the Lord and though he can't come up to it yet it blesses the Word that 's holy and good though I be carnal though I be sold under sin it justifies the Word 9. Again In the Ninth place He will Justifie God that 's another part of his walking he will justifie God and clear God in all his proceedings though God go against his comforts and smite them as he did Job yet still he 'll walk and go along with God and clear and justifie God In all this Job sinned not nor charged God foolishly the Lord gives and the Lord takes and blessed be his name Still he will justifie God though he can't see a reason of Gods proceedings yet still he will justifie God though he do him wrong yet God is holy righteous and merciful and this is another part of the souls internal walking with God Again 10. In the Tenth and last place to name no more The soul then walks with God When it is taken up with higher things than the things of this World It desires to look up to higher things than the things of the world and greater things than the world is able to present and therefore would not have the world for its portion at no rate he can't take up there no he hath higher things to fix his heart upon the worldlings spend their time and meditations upon their Silver and Gold upon their Houses and Land but a gracious heart will not spend many of his thoughts upon these it will not spend the best of his thoughts upon these but saies to his soul as Solomon's Mother said to him Prov. 31. 2. Oh my son give not thy strength to women c. and so saies he Oh my soul give not thy strength to the things of this world give not the strength of thy heart and affections to these poor low things thou hast better things to spend thy strength upon there 's God and Christ there 's a Kingdom there 's the Pearl of great price there 's an Inheritance there 's an Eternity there 's an everlasting enjoyment of God these things art thou to be taken up with these things doth he desire to spend the best of his strength and thoughts upon You see my Brethren in part what it is to walk with God this is the
he I shall be no loser death is look'd upon as a loss therefore as Paul should have said For me to live is Christ or to die is Christ but he rather saies It is gain it is Christ that makes it gain to him or else it is a loss to me but Christ who is my life shall make death gain So take no thought of me saies he whatsoever befalls me I shall do well if I live or if I die And because you are more solicitous concerning my death saies he know that death is my gain if I lose my friends and my comforts if I lose life it self it shall be no loss it shall not undo me for I shall find all in Jesus Christ and so death shall be my gain DOCT. Christ is the Believers Life That 's the Proposition that lies before us For me to live is Christ or Christ is my Life it is all one Christ is the life of every believing soul By Life sometimes it is understood whatsoever is excellent whatsoever is excellent in its kind it is set forth by life because life is the most excellent thing in nature Skin for Skin and all that a man hath will he give for his life and therefore the Bread which Christ gives is called Living Bread Bread of Life and so Water of Life for the excellency of the spiritual things that the Lord gives out to his people and truly Christ is instead of all excellencies to a believing soul he is the life of all their comforts the comforts of the World are dead until such time as Christ shines in them there is no life until such time as Christ shines through them for riches are dead and honour is dead and friends are dead all comforts are dead till the life of Christ be in them But more particularly 1. First Christ is the Life of Righteousness to the believing soul every child of Adam is dead condemned and so he is dead in Law there is no life but by the righteousness of Christ that righteousness which Christ brought in by his blood He gave life by making satisfaction to Justice by paying the debt unto death therefore the Apostle saies that Righteousness reigns by Christ in Rom. 5. sin entered into the world by Adam speaking there at Verse 17. For if by one mans offence death reigned by one much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ Righteousness raigns in a believing soul by Jesus Christ it hath the preheminence of all all is dross and dung in comparison of this righteousness of Jesus Christ it reigns gloriously in a believing soul it is Christ that procures this righteousness and it is Christ that applies this righteousness by his Spirit I say the Application of this life of righteousness is from Christ it is he that reveals this righteousness it is he that discovers it to the soul it is Christ by his eternal Spirit that causeth the soul to know this life and righteousness which is given to it now as Christ doth discover this righteousness so he causeth the soul to close with this righteousness it is he by his Spirit that overcomes the heart to rest upon this righteousness and to look upon this righteousness as its life for there is a principle in the creature to seek after life in it self man would seek righteousness in himself and it is a hard matter to bring the soul off of this rotten sandy foundation Christ only by his eternal Spirit when he hath revealed this righteousness perswades the soul to rest upon it and to look upon him as its life 2. Secondly Again As the life of righteousness is from Christ so the life of holiness is from Christ all those gracious dispositions and all those holy actings that do at any time shine forth in the hearts and lives of Gods people they have no other foundation but Christ the holiness of Christ From his fulness have all we received grace for grace if there be the life of any grace in the soul it is from Jesus Christ from the fulness of Christ there is no man lives the life of holiness till Christ becomes a principle of life to him there is no breathings in the heart after Christ there is no holy motion in pursuit after Christ till Christ first breaths upon the soul The hour is come and now is that they that are in their Graves shall hear the voice of the Son of God and they that hear it shall live There is no man lives the life of holiness until such time as he hears the voice of the Son of God there may be Carkasses of grace out-sides of grace and there may be Carkasses of duties and performances but no living graces there are no living performances until such time as Christ be a principle of life unto the soul the beginning of the life of holiness and so the encrease of the life of holiness is from Christ I came that you might have life and that you might have it more abundantly Christ decreed that you might have life and that you might have abundance of life that you might be filled with the Spirit of Christ that you might have abundance of the life of Christ that his people might be ready in his strength to every good word and work this was the end of Christs coming that they might have life more abundantly he is the life of holiness But again 3. Thirdly Christ is the Life of Consolation unto his people He is the life of all their comforts and the comforts that Christ gives they are living comforts my peace I give unto you not as the world gives give I unto you for no man shall take away your peace the world shall not take it away my Spirit shall be an everlasting living principle of consolation in you which shall not be taken away Christ is the life of all a Christians comforts he is the life of friends the life of all refreshments that a Christian hath and they are all dead to him when Christ doth not shine through them he is the life of comforts and the life of Ordinances there is no life there is no refreshment if Christ be not in them if the soul meets not with Christ in Ordinances they are but dead Ordinances truly Christ is the life of all He is also 4. Fourthly The Life of Glory Christ is the life of glory to his people It is he that hath purchased glory for them by his blood it is he that hath made the way plain it is he that hath made a new way to glory when the old way was shut you read in Heb. 10. 19 20. Having therefore Brethren boldness to enter into the holiest by the blood of Jesus by a new and living way which he hath consecrated for us through the vail that is to say his flesh A new and living way to God a new and living way to the
for the commonness as well as for the usefulness of that fruit that none might plead Ignorance that they might not plead excuse that none might say he was such a fruit as none could buy that they could not come at No Christ would be resembled unto that which is common that he might be held forth freely unto poor lost sinners under the Gospel 5. And then fifthly and lastly He is set forth by the Apple-tree for the variety of fruits which it does bring forth and do grow upon this Tree There is no Tree that brings forth such variety of fruit How many sorts several kinds of Apples they are almost innumerable And truly in this respect Christ is the Apple-tree because of those innumerable precious Gifts and Graces which do grow upon him The fulness of the Spirit was poured out upon him it made him to bring forth fruits of all kinds He is the only begotten Son of God full of Grace and Truth There can be no excellency nor no perfection named which is not to be found in the Son of God they all do concenter and meet in him I shall say no more at this time but leave the Metaphor unto your consideration think of it The Lord Jesus was pleased to be resembled to an Apple-tree And what great condescension of Love is this that he should stoop down so low to set forth himself under such a mean comparison that we might know what goodliness and sweetness are in him Abundance of the love of Christ is held forth in this that he should choose to be set forth by such a Tree as this is by the Apple-tree you see the Lord Jesus Christ would rather choose a Fruitful Tree than a Great Tree than a Strong Tree he having such a delight in being Vseful in being Serviceable in Bringing forth Fruit unto his Father Fruit that should be for the good of the Sons of men And therefore let us look to Christ and labour to imitate Christ the Lord he delights in a fruitful Tree rather than in a Tall Tree or in a Strong Tree it 's the Greatest Commendation that can be to be Fruitful and Serviceable to bring forth Fruit to God and our Generation Christ chose this and let us choose it too and let us look to God who is the Husband-man who makes all this Trees to be fruitful Trees in his due time So much for this time SERMON II. CANT 2. 3. At the Apple-tree among the Trees of the Wood so is my Beloved among the Sons I sat down under His Shadow with great delight and His Fruit was sweet to my Taste I Have made entrance the last day Here is a double comparison the Sons of men are compared to the Trees of the Wood The Son of God is compared to the Apple-tree among those Trees I shall add a fifth particular wherein the resemblance holds 5. Christ here is set forth as the Apple-tree It seems to relate to the fruit of that Tree that Man did eat in Paradise which in all probability was a kind of Apples And herein we call to mind how man lost his happiness where it was that man undid himself how sin came into the World by eating of the forbidden fruit as also it holds forth that Christ hath taken away that Curse all the bitterness and wrath for his people which was the fruit of Adams transgression There was man undone at first under the Apple-tree there he lost himself and God and Happiness And therefore Christ will be an Apple-tree as shall bring forth better Fruit the Fruits of Peace Joy Life and Salvation for his people See what is said Cant. 8. 5. Who is this that cometh up from the Wilderness leaning upon her Beloved I raised thee up under the Apple-tree There thy Mother brought thee forth there she brought forth that bare thee Some make it to be the words of the Spouse to Christ I raised thee up under the Apple-tree She looks up to Christ and saith Lord I took hold of thy Boughs I took hold of thy Covenant I took hold of thy Promise by Faith and Prayer there I raised thee up He rose up to be a help and deliverer of his people But others make them to be the Words of Christ Christ speaks unto his Spouse Vnder the Apple-tree there I raised thee up It should seem to have a reference to the Tree which was the Occasion of Mans fall Thou lost thy self under the Apple-tree there was thy fall there did the Devil thrust down Man Adam and all his posterity Well says Christ I 'le be an Apple-tree and under this Apple-tree I 'le raise thee up again under this Apple-tree thou shalt be comforted thou shalt be saved I 'le raise thee up again The Lord Jesus he came to undo the works of Satan because Satan had undone the Works of his Father and spoiled the whole creation with sin and therefore thus will Christ be avenged of him Christ will be such an Apple-tree that will bring forth that fruit which shall be the destruction of Satan the destruction of Death and Hell which were brought into the World by the disobedience of Man under the Tree So then I say this may be held forth 1. First That the Lord would have his people remember what they lost in Adam by their disobedience and then the Lord would have them remember the Lord Jesus he hath taken away all that curse and all that wrath which was the desert of mans disobedience so that it shall not be poured upon believers And so much for the comparison betwixt Christ and the Apple-tree 2. It 's said further That he is as the Apple-tree among the Trees of the Wood. The next work then is to enquire after that comparison Why is Christ said to be the Apple-tree among the Trees of the Wood Why not among the Trees of the Garden There is much in this comparison receive it with Attention for I shall be but short in this work 1. First of all It holds forth That the Lord Jesus took the same Nature that we have he became man he took upon him the Nature of man It 's true he was not a wild Tree but he was a Tree as well as the rest of the Trees in the Wood he was of the same Substance with them he had the same Body the same Bark the same Rind the same out-side that other Trees had he was in all things made like unto us we read in Heb. 2. 14 17. For as much then as the Children are partakers of Flesh and Blood he also himself likewise took part of the same that though death he might destroy him that had the power of death that is the Devil wherefore in all things it behoved him to be made like unto his Brethren that he might be a merciful and faithful high Priest in things pertaining to God to make reconciliation for the sins of the People c. It was needful that he should be
an end of sins and to make reconciliation for iniquitie and to bring in everlasting righteousness c. he shall carry out sin and bring in righteousness to take off sin that 's not enough but to brings in righteousness an everlasting righteousness far more glorious and excellent than the righteousness of men or Angels he shall deliver his people from the fear of death this is a mercie but that 's not all Christ he brings in a glorious hope hope of life hope of glory who hath begotten us again unto a lively hope says the Apostle He doth not think it enough to deliver his people from the Slavery of sin but he translates them into the freedom and liberty of the Sons of God he delivers them from the power of sin and he puts them under the power of grace he brings them out of the Kingdom of darkness and he brings them into the Kingdom of his own glorious light it was not enough to free them from wrath to save them from hell but he will put them into the possession of glory and therefore he prayes his Father in John 17. that he would let them be where he is he hath been a shadow to them but that 's not enough they shall eat of his fruit let them be with me where I am that they may behold the glory thou hast given me which is and which was before the foundations of the world were laid And 1. First therefore brethren let your expectations and faith be according to the largeness of the heart of Christ don't think it enough that you sit under his shadow that the Lord Christ is one that can free you from wrath don't think that enough but look further to taste of his fruit look up for those joyes and consolations of his Spirit which he is willing to pour into your souls as well as to free your souls from the apprehension of wrath and so don't think it enough that you are delivered from the slavery and bondage of sin that sin hath not dominion over you don't think that enough but look out further for the life of Christ to be revealed in you to be manifested unto you for life and righteousness to raign gloriously in your hearts let your expectations be according to the largeness of the heart of Christ And then 2. Secondly you should deal with the Lord Christ as he deals with you He did not think privative salvation enough it was not enough to make a shadow for you but he prepares fruit for you and therefore don't think it enough that you have bare negative holiness that what you do is not against Christ but that you do what you do for Christ for he that is not with me says Christ is against me Don't think it enough that you pass your time and spend your dayes without being conscious of any wilful Sinning but what you do from day to day deal with Christ as he deals with you that you may lift up his name and honour him who will in due time honour and lift up you That 's the first particular Again 2. Secondly Christ brings you first unto the shadow and then he gives of his fruit to eat and then he causes you to taste of his fruit Because she was brought under his shadow therefore she shall eat of his fruit see how the Lord doth make one mercy to be the beginning of another mercie unto his people it 's Gods ordinary way of dealing with his Servants because he hath shown them mercy therefore he will shew them mercy because he hath brought them under his shadow he will have them to eat of his fruit See Gen. 18. 17 18. Shall I hide from Abraham that thing which I do says God seeing Abraham shall surely become a great and mighty nation and all the nations of the earth shall be blessed in him in his seed in the Messiah that shall come out of his loins yea and because I have given out this mercy I won't hide what I will do God makes one mercy to be the beginning of another And so when he promised to bring his people unto the mount a in in Isa 56. 7. it was a mercy to be brought to the mountain of God yea but God does not leave his people there but that mercy shall be a step to many a mercy which he intends to give out when I have brought them thither when I have got them thither then will I make them joyful in my house of prayer I will make a feast to them a feast of fat things I 'le chear hearts their and accept of their sacrifices and services and thus God makes one mercy the beginning of another And therefore Brethren do but see what a large testimony this gives unto the infinite goodness and riches of free grace which is in our God well might the Apostle say God who is rich in mercy for the great love wherewith he hath loved us what riches of mercy is here what fulness of grace and mercy in Christ is here that he should make mercy the way to mercy and mercy the beginning of mercy Oh what fulness of grace and mercy is there in Christ he is never well but when he is giving out we see the glory the glory of the only begotten son of God full of grace and truth there 's a fulness indeed all infinite fulness and this fulness doth delight to empty it self and to communicate it self unto poor empty creatures the riches of grace is mightily held forth in this And then what encouragement is here to poor souls that are conscious of their own unworthiness They want such and such mercies and such and such graces and strength and I have received more mercy than ever I can be thankful for and how can I or dare I be so bold with God to ask more mercy than I am able to express thankfulness unto him for what I have received Why if thou hast no argument to plead with God he will make this an Argument because he hath done thee good already this is not the manner of men but it 's the way of God it 's no argument with men you shewed me such and such kindness and therefore do me another such kindness but the Lord he doth thus he will make this an argument his doing of thee good from thence he will do thee good again But then again 3. Here is a third particular observable First the shadow and then the fruit See how the Lord doth proceed gradually in a way of mercy in doing good to poor creatures the longer they are with him and the more they know him the greater mercy he gives out it 's a greater mercy to eat of the fruit than to sit under the shadow well after Christ hath caused thee to sit under his shadow then he will give thee to eat of the fruit the Lord deals with his servants as you deal with your servants it may be you are not
upon this bough the death of Christ I say the subduing and conquering of the power of sin in the heart see what the Apostle says of it in Rom. 6. 11. Likewise ye also reckon your selves dead unto sin but alive unto God he said before in v. 10. In that he died he died unto sin once but in that he liveth he liveth unto God so likewise reckon ye your selves dead unto sin that is in that he died he died to sin to the crucifying of sin to the violating and mortifying of the power and strength of sin and therefore brethren account and reckon your selves dead unto sin fetch arguments from the death of Christ to kill sin and truly brethren there are no such Powerful arguments in the world to the subduing of the Power of sin as those which are to be fetcht from the Power of the death of Christ Oh says the believing soul shall that be sweet to me which was so bitter to Christ shall I look upon that as a friend which was an enemie to Christ Shall I love that which was a nail and a spear to pierce Christ Shall I take delight in that cup to drink of that cup which was such poyson to Christ No God forbid says the believing soul did not I die with Christ did not he stand as a common person and therefore ought not I to have reckoned my self dead dead unto sin even as Christ died for sin And how then shall we that are dead unto sin live any longer unto it This is another fruit that grows upon the death of Christ 7. Seventhly there is a holy and sanctified use that believers have of all ordinances and of all creatures and this comes in as another fruit of the death of Christ to unbelievers says the Apostle all is defiled and all is polluted his conscience is defiled he defiles the best things and the holiest ordinances he hath no sanctified use of creature comforts but by the death of Christ all ordinances are sanctified and blessed and all creatures are blessed and sanctified to such as have faith in Christ the blood of Christ sprinkled upon a man hath a smell exceeding sweet and makes the soul to be thankful for every crum Oh this morsel is sanctified through Christs blood and thus every mercy being sanctified is sweetned by the death of Christ and that is most comfortable 8. Eighthly Christ hath changed temporal death and taken away the evil of it for his people this is a most sweet and desirable fruit of the death of Christ that temporal death is changed sweetned sanctified that the sting of death is taken out for all his people Christ hath sent a challenge to death Oh death I will be thy death long before he came into the world and he made good his word when he came he fought a duel and overcame death as in 1 Cor. 15. 55. O Death where is thy Sting O grave where is thy victorie this is a most precious fruit Nay death that was a curse is turned into a blessing and this makes it a greater mercy death that was a curse and the worst of curses is turned into a blessing to the believer it doth them a very good turn it 's the fathers Servant and it helps to bring them home and although it be terrible to look upon its hard vizage yet still he doth a good office for all that are in Christ he helps to carry them home unto their fathers house and this is another fruit of Christs death 9. Again Ninthly Christ hath swallowed up eternal death he hath vanquished hell by letting forth the stream of his blood so that that now there is no condemnation to them that are in Christ there 's no hell there 's no wrath no displeasure in the Almighty he hath opened a door wide to life grace and salvation and this is another fruit of Christs death 10. Again in the Tenth place Another fruit of Christs death is this The confirmation and ratification of all the promises of the whole Covenant that he hath made with his people and this is a most precious and desirable fruit I say by the Death of Christ all the promises are confirmed and ratified he hath confirmed his testament his last will and testament with all the Legacies that Christ gave to his people he bequeathed grace life and salvation and all these were ratified when Christ died When a man dies his will is sure then there 's no man can alter the will of him that is dead for by death the will is ratified As the Covenant is unalterable being ratified by the death of Christ so every promise is ratified by the death of Christ it 's as sure that heaven and earth shall pass but not one jot or tittle of the word shall fall to the ground they shall as certainly be fulfilled as God is in heaven now that the promises are so sure this establishment and confirmation it 's a blessed fruit of the Death of Christ So much for the fruit of Christs death 6. Sixthly Again in the sixth place let us consider the fruit of Christs resurrection and that hath a great deal of fruit the resurrection of Christ what fruit grows upon this bough Three sorts of fruit grow upon this bough But briefly of these 1. First of all the believing soul is fully and compleatly justified The full and compleat justfying of the Soul depends upon the Resurrection of Christ For when Christ arose from the dead he is said to be justified of the Spirit That is he was fully acquitted he was fully absolved God the father declared to all the world that he was satisfied the debt was paid he was fully satisfied I say it was declared to men and Angels at that time when Christ did arise the judge himself acquitted him he did not break prison but the father himself justified him and it 's said the Angel came and rolled away the stone which makes it evident to all the world that he was justified and so he being justified all his people are justified virtually in him so that he left all his chains behind him He did not come forth when he came forth bound hand and foot as Lazarus did but the Napkins and all bonds were left behind so that the compleat justification of a Sinner comes in by virtue of Christs compleat Resurrection The Apostle speaks of the Answer of a good conscience by the Resurrection of Jesus Christ from the dead A good conscience may now answer if justice come to demand any thing the good conscience it may answer and say Lord didst thou acquit thy son by his Resurrection didst not thou roll away the stone or cause the Angel to do it and why dost thou come to me That 's a sweet fruit that grows upon the Resurrection of Christ 2. Secondly the Quickening of the new man and the raising of a dead heart to life is another fruit that grows upon the resurrection of Christ
Shimei's head might not go in peace to the Grave You see then that the point is made good that the thoughts of the Lord and the waies of the Lord in the matter of forgiveness are far above the thoughts and the waies of man Peter thinks seven times to be a great matter but Christ saies not seven times but seventy times seven A word for Application in brief to shut up all 1. Vse Here is incouragement for poor sinners to come in to Christ there is mercy and forgiveness with him that he may be feared and the thoughts and waies of the Lord in this particular they are as far above your thoughts and waies as the heavens are above the earth and oh what a wide open door is here That the Lord would perswade some poor guilty soul to come in to Christ by this door of mercy forgiveness and plenteous redemption though you have been enemies and though your hearts be still filled with enmity against God yet know that the Lord is able to forgive enemies and though you have nothing in the world to procure your acceptance you can do nothing that should commend you to God yet know that the Lord he forgives freely and though your transgressions have been multiplied though very many though very great though you have made the Lord to serve with your sins and wearied him with your iniquities yet he is able to blot them out freely for his own name sake Oh then that the Lord would perswade your hearts to come and to submit to Christ and not to go on in the way of rebellion and take hold of that great propitiatory sacrifice and then you shall know that the Lord forgives for he forgives you cordially and sincerely he doth so forgive your transgressions as he will never remember them more 2. Vse And it speaks a word of comfort and refreshment unto such poor souls as are in dark and sad conditions some poor souls that have look'd to Christ for righteousness and yet are found sitting in darkness and oppressed with the weight of sin and becaus it may be when you look into your own hearts you find they are very narrow when you are put upon this work of forgiving another you are hardly brought off to it and certainly the Lord may for this withdraw himself Oh know you have sinned after profession and you have sinned much yea you have sinned much against light and that is that which cuts and makes great gashes but yet know that the Lord gave Commandment to Peter and his Disciples to forgive seventy times seven certainly that command which the Lord gave to man to forgive seventy times seven he will certainly forgive poor creatures though their sins be numberless This is not to spur on to sin this is no word to invite to sin but this word of forgiveness is to the end the Lord may be feared and admired for his great grace and take heed poor creatures you wrong not God of that which is his greatest glory It is the glory of a man to forgive seventy times seven and the oftner the more like unto God now do not rob God of his glory that infinite mercy which put him upon it to forgive seventy times seven say therefore as the Church did in Mic. 7. 18 19. Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage he retaineth not his anger for ever because he delighteth in mercy he will turn again he will have compassion upon us he will subdue our iniquities and thou wilt cast all our sins into the depth of the Sea You may look upon your transgressions nay you ought to look upon your sins nay and to lye low because of your provocations and abhorr your selves in dust and ashes you can never lye too low in the consideration of your own vileness none have sinned against so many aggravations and sinned against so much light and conviction when you have thus aggravated your sin do not rob God of his glory but say with the Prophet Who is a God like unto thee that pardoneth iniquity that forgiveth great iniquities and many iniquities who forgives seventy times seven 3. Vse Lastly This should be matter of great humiliation that our thoughts and our waies are so beneath the thoughts and waies of God in the matter of forgiveness Peter thought it a great matter What to forgive seven times Peter's number is very short of Christs number Yet where is the man or woman that is come to Peter's number and yet Peter's number was short of Christs number Oh what cause have we to be humbled One of the Evangelists hath it If thy brother offend thee seven times in a day and say I repent thou shalt forgive him Oh how far are we from forgiving seven times in a day We are so far from forgiving seven offences in one day as we many times remember one offence seven daies nay seven years together Oh how unlike is this to Christ Oh let us therefore labour to walk up to the rule or else never profess our selves to be Christs Disciples And so much for this time SERMON II. MATT. 18. 21 22. Then Peter came to him and said Lord how oft shall my Brother sin against me and I forgive him till seven times Jesus saith unto him I say not unto thee until seven times but until seventy times seven I Made entrance before into these words Here is Peter's Question and Christs Answer concerning the forgiving of offences particular wrongs and personal injuries which are done to any man or woman Peter propounds the Question and seems to forestall Christs Answer by giving an Answer to it himself which Christ did not approve of But I proceed to the main Doctrin which is this Doct. That the often forgiving of wrongs and injuries is a duty which Christ commends unto and commands all his Disciples to follow I say until seventy times seven 1. First I shall clear this Point to you from Scripture and shew you from the word of the Lord That this is a duty that is incumbent upon all that profess themselves to be Christs Disciples 2. Secondly I shall hold forth unto you divers Examples of worthy and gracious men who have practised this Duty 3. Thirdly And then shew you upon what ground Christ doth commend and command this Duty 1. First Look into the Proverbs of Solomon where Wisdom speaks which is Christ Prov. 24. 29. Say not I will do so to him as he hath done unto me I will render unto a man according unto his works Mark here is the Counsel Wisdom gives unto all her Children Say not I will do so to him as he hath done unto me Do not say I will be revenged of him for the wrong he hath done to me do not say I will give to him as good as he brings I will recompence him according to his work say not so no Christ will tell
him Thus you have seen the Examples of holy men and of Christ himself for a pattern of passing by of wrongs and injuries But now for the grounds of the Point Upon what ground doth Jesus Christ Commend and Command his Disciples to this work and duty of forgiveness Why first 1. Reason The first ground is Because he hath forgiven them much and therefore he requires that we should forgive others that so they that are forgiven of Christ may testifie their love and also their likeness unto Christ and that is held forth in the Parable that follows the Text the Lord there had forgiven the Servant that ought him ten thousand Talents and therefore he expected that he should have forgiven his fellow Servant a few pence I say all that are Christs Disciples all that are Believers that do believe in the name of Christ they have very much forgiven them of the Lord. There is no man but the Lord doth forgive a great deal of that temporal punishment which he might inflict upon them now there is no Believer but the Lord doth forgive not only temporal but eternal punishment and therefore there is an ingagement to us unto forgiveness Alas what are the debts and trespasses done to us or owing unto us in comparison of what we have done or what we owe unto the Lord Our sins are set forth by Talents the offences and wrongs done unto us are set forth by pence our sins are set forth to be ten thousand Talents and the offences that are done unto us are but a hundred pence when the Lord doth forgive so many transgressions so freely fully so sincerely so unchangeably the Lord doth expect that there should be a readiness in them to forgive others from a sense of that forgiveness unto them of his that so they may testifie themselves to be the Children of their Father which is in Heaven But the second ground is this 2. Reas Because those that we are called upon to forgive are our Brethren How oft shall my brother sin against me and I forgive him Christ Answers Till seventy times seven Now there is a great deal in the very name of Brother that may challenge forgiveness and call us upon this duty though many though never so many yet still often and ever called a brother for still in one sense or other every man is a brother some nearer than other though not born of the same Parents though not of Kindred yet he may be a Brother in the same faith though not a Brother in the family yet a Brother in the same Town City Country or Nation however in the same common nature of Adam in respect of the poor dark frail nature every man and woman is a Brother but some relations more near than others This spiritual relation the same Profession the same Faith the same God the same Inheritance this is a great engagement to pass by and to forgive wrongs whilst he is a Brother The Lord when he forgives he forgives inferiours there is an infinite distance between God and the creature when the Lord forgives a poor creature there is an infinite distance betwixt God and man but not betwixt man and man and therefore upon this account Christ requires it But then 3. Reas Thirdly Another ground is this If there be neglect of this Duty unto any of their Brethren it will be a grief unto their fellow-servants and they will make their complaint unto their Lord. It cannot but be a great grief of heart unto those that are fellow-servants when any that do profess the name of God shall be so far from performing this Duty that they shall express a spirit of Revenge and a spirit of Enmity it will sadden the hearts of many Saints when they shall see one that is called a Brother a Professour when they shall see him so unready to forgive as he shall study wrongs and injuries and study revenge it will grieve them and cause them many times to go to the Lord and make their complaint There is such a man that makes profession of thy Name and yet walks very unworthy of that profession very unsutable But 4. Reas Fourthly Again Neglect of this Duty will hinder and keep back a great deal of good and pull down a great deal of evil Christ knew this very well and therefore he did command this Duty Christ knew that the neglect of this Duty would hinder men of a great deal of good It may deprive a man of many temporal mercies of many temporal salvations the Lord may call in the grant of temporal mercies whenas he shall see such a spirit in any that profess his Name as to retain the sense of wrongs and injuries and not to pass them by it puts the Lord upon it many times to recall the grant of temporal mercies as in the Parable following Nay not only so but it may deprive the soul of many special spiritual choice mercies It may hinder the soul from beholding the light of Gods countenance It is true the soul being once pardoned by Faith in Christ God will never recall that pardon Ay but if that man or woman that is pardoned and they have the pardon sealed and witnessed yet shall walk unworthy of pardoning love and shall not come up to this Duty of forgiving pardoning and passing by wrongs and injuries the Lord will recall the manifestation of his pardoning Love and the sense of it though not the pardon it self It doth not only deprive the soul of much good but it also pulls down much evil and not only outward evils but sometimes the Lord manifests a great deal of wrath and displeasure upon such a one as is of an implacable spirit to retain wrongs and injuries as it was with that servant that would not forgive his fellow-servant the Lord commands that he should be delivered up unto the Tormentor and cast into prison until he had paid the uttermost Farthing Why a man though he hath but a profession the Lord lets him alone with that formal profession till such time as he comes forth with such a waspish peevish spirit against Gods people and seeks to wrong and injure them Why then the Lord he takes the advantage upon him and gives him up unto the Tormentor because of such a waspish spirit whenas he will not forgive a Brother a wrong or injury but retain anger he cannot find in his heart to forgive the Lord sometimes comes upon such a man though a Christian the Lord comes and takes him and delivers him up to the Tormentor delivers him up to his own Conscience though not to deliver him up out of his hand but the Lord will deliver him up unto his own Conscience unto the manifestation of wrath till he shall have made satisfaction till he shall have cried out unto Christ for more strength to carry it more like unto him 5. Reason But lastly Christ Commands and Commends the forgiving of wrongs and injuries that
Lord how oft shall my Brother sin against me and I forgive him till seven times Jesus saith unto him I say not unto thee until seven times but until seventy times seven YOu may remember the Doctrin which we are insisting upon is That the often forgiving of offences and injuries is a duty which Christ commends unto and commands all his Disciples to follow Not till seven times but until seventy times seven I proved the Doctrin by Scripture and held forth unto you the examples of godly men who had much of the Spirit of the Lord and the more of Gods Spirit was in them the more ready were they to pass by wrongs and injuries which were done unto them by their Brethren I gave you the grounds of the Point the last day I came to answer some Objections and Cases of Conscience But I come now to the Application and Uses of the Point 1. Vse It is a word of reproof in the first place Oh what a sad complaint may we take up that this duty which Jesus Christ commands is so little practised in our Generation that there is such an unreadiness in the spirits of most men if not in all men to come up to this duty a Gospel duty a hard duty and oh what unreadiness is there in mens spirits to come up unto the practice of it Oh! how many are there in the World that do not only come short of walking up unto this Rule but do walk quite contrary unto it And I shall shew you who they are and oh that God would speak convincingly unto mens hearts 1. First They walk contrary unto this Rule of Christ Who are easily provoked unto wrath who are soon displeased who are soon put out of the way take up every small wrong every petty offence nay are many times provoked unto wrath upon a conceited injury for a poor trivial business that will make a man an offender for a word Nay it may be displeased for want of a look or for want of a Complement Oh how contrary is this unto the Rule of Christ Oh! how far are such spirits from that forbearance and that long-suffering that the Gospel calls unto Where is the grace of long-suffering Nay such spirits they are far from the exercise of the grace of Love Love believeth all things and hopeth all things makes the best interpretation of all things Such spirits as are easily provoked with every petty wrong and offence they are far from the duty of the exercise of this grace of Long-suffering and come far short of walking up to this Rule that Jesus Christ hath left for his Disciples to walk in But 2. Secondly They walk contrary unto this Rule of Christ Who are retentive of those wrongs and injuries that are hardly appeased when once provoked that will remember one wrong seven daies nay seventy times seven when Christ saies Let not the Sun go down upon your wrath let it not once go down upon your wrath there are many that let the Sun set seven times nay seventy times seven on their wrath Let me say to such I must needs say that such actings are beneath the actings of a man there is a heavy Judgement upon such a man or such a woman a heavy Judgement is upon them and they know not of it I say such as can retain wrongs or injuries think of them seventy times seven daies speak of them seventy times seven a Judgement will belong unto them such a Judgement as was upon Nebuchadnezar Dan. 4 32. Truly I may say of such men and women this Judgement is upon them in a spiritual sense He was turned out from among men to dwell with the Beasts his reason was taken from him and he was cast out seven times yea seven years among the beasts I say it of such men and women that have this spirit reigning upon them whenas anger lodgeth in their hearts they are turned out as among the beasts what a Judgement is it to be turned out among the Beasts daies and years together and so is every one judged of God till they shall come to know that the most high ruleth over all and that he hath taught them this lesson To forget and to forgive But let me say again of such Whilst passion so reigns they give entertainment unto Satan that foul and unclean spirit when ever anger and wrath lodgeth in any mans heart the Devil lodgeth there too see it in Ephes 4. 26 27. Be angry and sin not let not the Sun go down in your wrath neither give place to the Devil That man that lets anger lodge in his bosom all night gives entertainment that night to the Devil There is many a man and many a woman in the world in word will bid defiance to the Devil or Satan and yet they open their bosom their breast and their doors and give entertainment unto Satan for where anger and wrath lodgeth in any mans bosom the Devil will certainly creep in they cannot be parted these two will go together If there be anger one night that night the Devil will be there too And oh that we may not be found to give entertainment unto such a Guest as Satan is But they do give entertainment unto him that are retentive of wrongs and injuries But 3. Thirdly How contrary do they walk unto the Rule of Christ That do aggravate all offences which are done unto them aggravate all wrongs and all injuries and do improve them to the uttermost and make the worst of them So did Laban whenas he pursued after Jacob when he returned to his own Country Gen. 31. Laban pursues after him 26 27 30 Verses What hast thou done that thou hast stolen away unawares to me and carried away my daughters as Captives taken with the Sword Wherefore didst thou flee away secretly and steal away from me and didst not tell me c. Yea thou hast stolen away my Gods See here 's a man that aggravates all to the utmost twice thrice Thou hast stolen away and stolen away and carried away my Daughters as Captives and thou hast stolen away my Gods Oh such a Spirit is far unlike unto the Spirit of God The Lord Jesus calls offences against men Trespasses and so Christ would have us to look upon them as Trespasses as errors and not to aggravate them nor to look upon them as sins of presumption Oh! that such hearts were but as ready to aggravate their own offences against God! We aggravate all wrongs and all injuries which are done against us but we are but little in aggravating our sins and our transgressions against the Lord Oh that men could but aggravate both their own sins and the Lords mercies as they are ready to aggravate the offences of their Brother We commit many sins against the Lord and do not aggravate them we receive many mercies from the Lord and do not aggravate them we do not compass our mercies and tell the Towers of them
temptations Behold I appoint unto you a Kingdom this was kindly taken they did not only follow Christ but they continued with him when under temptation and when he was persecuted you that continued with me in my temptation and tribulation I appoint to you a Kingdom The Lord saies of you that are followers of him in evil times that bear up against the stream These are they that have continued with me faithful and I 'le not forget them thou hast kept to me in the hour of my patience and I 'le keep thee in the hour of temptation that is coming upon the World SERMON IV. GEN. 5. 24. And Enoch walked with God and he was not for God took him I Have already dispatcht three Points which were needful to be considered before we come to the main the last time we considered what an evil time it was that Enoch lived in the earth being so corrupt as it appears by that Prophecie of Jude that the time of Enoch was an evil time but notwithstanding the corruption of the time Enoch walked with God The Lord takes it exceeding kindly when his people walk close with him in evil times But I shall further Consider what lies in the Text Enoch walked with God Here is nothing taken notice of but his walking with God he was an excellent Prophet as the Apostle Jude doth witness Enoch the seventh from Adam Prophesied he was one that did a great deal for God he preached faithfully unto the men of his Generation but there 's nothing said of him but this He walked with God he lived so long and he walked with God Observation Observe then That it 's the highest excellency of a Creature to walk with God For this is the greatest commendation that can be given of a man or woman that they are such as walk with God in their Generation Here I shall shew you First What it is to walk with God And Secondly That this is the excellency of any man or woman And Thirdly Wherein this excellency lies which will make way for the Application Our first work is to Consider What it is to walk with God the way of a Christians walking with God is either Internal or External Internal is the way of his spirit the way of his heart which is hid from the world External is the way of his Conversation We shall now consider the former only What is this Internal way the way of the spirit the way of the heart in walking with God First of all Faith is the beginning of this way I say Faith in God and Christ and the Promises is the beginning of this way for the Apostle saies We walk by Faith 2 Cor. 5. 7. And the Apostle to the Hebrews tells us expresly That Enoch walked with God by Faith Heb. 11. 5 6. it 's said By Faith Enoch was translated and was not yet before he was translated he pleased God where he holds forth to us that Enoch lived and died in faith and this was his first step and this is the beginning of a Christians way in walking with God he begins in Faith 'T is not possible that two should walk together unless they be agreed so saies the Prophet Amos Amos 3. 3. Can two walk together except they be agreed It 's not possible till Faith close with Christ there 's no Agreement it 's faith that makes our reconciliation and makes over this agreement to the soul and therefore no walking with God before this agreement it 's not possible for an Unbeliever to walk with God Faith is the beginning of this way for the soul is filled with slavish fear and it dares not come to God it dares not walk with him it dares not come nigh him till such time as faith doth discover the grace love and bowels of compassion that are in the heart of God it runs away from God the creature runs from God as Adam did God walked in the Garden and he called for Adam to walk with him but he durst not the guilt of his transgression was upon him and he hid himself among the Bushes in the Garden Poor creatures they run not only into the bushes of the Garden but into the bushes of the Wilderness they would hide themselves in the Thickets of their own righteousness in Bryars and Thorns rather than come in and submit to God again There 's not only pride of heart but there 's enmity enmity against God The fool hath said in his heart There is no God he wishes there were no God that he might still be without controul and give no account of his actions there 's enmity in the heart and this slavish fear and enmity remains till such time as God discovers it and roots it out by faith and faith discovers the tender bowels love and compassions that are in God towards it through Jesus Christ so that as the soul goes on in believing so it goes on in walking with God A Christians Exercise of faith is the acting of faith and exercising of faith every day on the promises is a great part of his daily walking with God for he that walks with God acts faith in all conditions he runs to the Promise when the guilt of sin revives he runs to the Fountain set open for Judah and Jerusalem to wash in and he rouls upon the Promise Lord thou hast promised to blot out my transgressions like a thick Cloud and so when he wants holiness when corruption prevails he runs to the promise Lord thou hast said sin shall not have Dominion over me thou hast said If Christ be in you the body is dead because of sin dead to sin and so in time of temptation he runs to the Promise Lord thou hast said that such of thy servants as walk in darkness and see no light should trust in the name of the Lord and stay upon their God and thou hast said No temptation shall be a burden beyond their strength And so in all streights and afflictions it runs to the Promise Lord thou hast said That all things shall work together for good to them who love and fear thee In a word This is to walk with God when the soul shall rest upon the Promise for all supplies both for this life and that which is to come when he shall trust the Lord for provision in the way and trust him for an Inheritance in the end of the way he shall say Lord thou hast given me the Word of thy grace and I 'le venture my soul upon it though it be for eternity I 'le venture upon thy Word if I perish I perish if God can deceive me I am willing to be deceived Thus doth faith put the soul into a capacity and posture of walking with God it puts the soul in a posture of walking hand in hand with God as a man with his friend it puts the soul into the best posture of walking with God and that is into a posture of leaning and staying
upon him as it walks with him It 's said that the Spouse as she came out of the Wilderness She came leaning upon her Beloved The Lord knows his poor servants are not able to walk with him in the Wilderness unless they lean upon him and they can't set one step forward unless they lean upon him and therefore he hath given them himself his son and his sons name his Word to stay and lean upon in the Wilderness and this is the beginning of all their walking with God That 's the first particular Again 2. Secondly To walk with God is to Bow the spirit unto God this is another part of the Internal walking with God I say when the spirit bows unto God when the powers of the soul are over-powered by the Spirit of Christ to submit unto him for the very powers of the soul are resigned up to Christ when the soul gives him the chief place in the heart and desires that God may be set up in the very excellencies of the spirit it can't be content unless God have that strong hold unless he gain the inward-most Tower and Castle the very heart and spirit which he desires may bow to God when it is not content to give him the service of the outward man but desires to serve him in spirit also and therefore does cry out of those inward lusts that defile the soul and do hinder it from acting towards God though others though standers by look upon such a soul and see that God hath done a great deal for it yet he can't be satisfied so long as there are any risings in the inward man any rebellious lusts in the heart that do rise up against God it desires that the Word of the Lord may bring down every Towery imagination and that it might lead every thought into Captivity unto Jesus Christ when the soul makes it his work thus to bow the spirit the inward man unto Christ to serve him in spirit to give him the choice the excellency of the affections and the highest place in the soul and is never quiet till every base lust be cast out of that inward Castle and Tower this is another part of that Internal walking with God 3. Thirdly when the soul is carried out with strong desires after the enjoyment of the presence of God when the soul delights in the presence of God and is carried out with strong desires after further and further injoyment of God this is a part of the souls walking with him when it can't take up in any thing short of God Creatures and Ordinances can't satisfie if it don't meet with God in them and therefore it desires to use all creatures for that end that he may see God in them and glorifie God for them and be led unto God by them that still he may come nearer unto God whom to enjoy is his happiness and so for Ordinances he uses them all for that end that he may get nigher God and enjoy more of the presence of God and therefore he will wait upon the dispensation of the Word because God hath promised to be there and therefore he will walk with the Saints of God because Christ hath promised to walk in the midst of the golden Candlesticks for there he expects to meet him and desires to enjoy much of God and Christ I say when the soul thus enjoies much of God it 's a great part of its walking with him and therefore when God stands at a distance and hides his face it goes up and down lamenting Oh this is the greatest perplexity in the world for God to turn away and hide his face and to lead him into a poor dark condition Oh Lord turn again saies he let me see thy face though he chide him better than not to see his face or hear his voice at all and therefore its desires are vehement when God seems to exempt himself Therefore David breaths after God in Psal 42. 1 2. As the Hart panteth after the water brooks so panteth my soul after thee O God My soul thirsteth for God for the living God when shall I come and appear before God As the Hart breaths after the water brooks Oh it is a mighty desire that the poor chased hunted bleeding Hart has after the water brooks and such is Davids desire after God Oh when shall I come and appear before God It 's also exprest in Isa 26. 9. My soul sought after God in the night season saies the Church there with my spirit within me will I seek thee early it 's a very Emphatical expression with my spirit within me will I seek thee early Well this is another part a third step of the souls walking with God 4. Fourthly Again When the soul is filled with mighty desires of being made like unto God his desires are continually extended this way in being made like unto God it looks upon it as his glory as his happiness It 's the greatest part of the glory of heaven to be made like unto God and therefore the Apostle cries out so much of the old man and of the body of sin and death and desires so much to be satisfied and filled with the likeness of God he looks upon Christ for this end and beholds the glory of God in Christ and he looks wistly and would alwaies be looking upon Christ that so he might be changed from glory to glory even by the Spirit of the Lord. His desires are mightily carried out in being made like unto Christ and he looks upon the promises for this end that they may purge sanctifie and cleanse from all pollution both of flesh and spirit the spirit of God shining in them and through them it might convey more of the divine nature to them That 's another part of his walking with God Again 5. Fifthly When the soul is desirous to embrace all the motions of the Spirit of Christ I say it 's desirous to embrace all the motions of the Spirit of Christ and to walk up to them and to improve them Oh that sentence is writ upon the soul He that hath an ear to hear let him hear what the Spirit speaks and therefore the soul is attentive and is intent upon God for this very end That he may know the mind of God and not lose its opportunity that it may hear when the Spirit calls and saies Come away There 's a great deal in this this is that which conduces unto a Christians peace exceeding much the knowing and improving such opportunities of Christs speaking in his heart conduces to his peace and growth and to his usefulness and serviceableness in those seasons and opportunities when the Spirit of Christ as I may say with holy reverence whispers in the soul when the Spirit of Christ saies Here 's an opportunity of doing good to the soul or to the body of a poor creature Oh how is then the heart drawn out amain to lay out himself for God his
Promise that God will be with him God hath promised to be with him and the presence of God is instead of all creatures and he shall have no cause to complain that he is alone so long as the Lord is with him he also considers that there 's a time when multitudes shall be given in to Christ and therefore he is not discouraged though there be but few for the present he looks to the promise and there he sees much cheerfulness there is a promise that they shall flow as Doves to the windows it 's said that a little one shall become a thousand and a small one shall become a great Nation the Lord hath said there shall be thousands where there is but one and a little flock shall become a multitude the Lord hath spoken it and he will hasten it in his time and therefore though for the present he sees but few that walk with him whilst he walks with God yet he is not discouraged But again in the 6. Sixth place He that walks with God is gracious and conscientious in his duty in private as well as publick this is another part of his character I say he is kept in his duty in private as well as in publick he dare not be remiss though no eye see him though there 's none in the world to take notice of it he knows he is in the eye of the Lord and what he doth is unto the Lord and therefore he doth it even with all his might There are some in the world that make a fair shew before men and in the mean time they care not what they are in secret zealous before the world Jehu like Come and see my zeal but cold and remiss in secret and so will give fair words before men good words when there are witnesses but when they are in secret and in private in their Families and the like they care not what rage they go in and how they play the Tyrants But now he that walks with God is as careful of his duty in private as in publick If it be his duty to give Alms he 'll give as much where there is no witness to take notice as if there were a thousand eyes before him as before God and his own soul he dare not be remiss there if remissness steal in upon him it is his burden and he is never satisfied till his soul be brought into such a frame to be as conscientious of that duty which he owes to God in secret and private as of those duties which the world takes notice of 7. But again Seventhly He that walks with God is careful to use all means by which he may get nigher God and to shun all occasions of sin which set the soul at a distance from God I say it desires to use all means that are of Gods appointment for getting nigher unto God he will wait upon God in every Ordinance and Administration of the Word and seals in reading and prayer in communion and fellowship he willingly neglects no duty they are the Institutions of Jesus Christ he looks upon them all as so many Conduit Pipes by which the Lord conveys himself unto his people they are golden pipes through which the Lord pours abundance of golden oyl into the souls of those that wait for him he looks upon the Promise that is annexed to them that God has promised to be there and to make them blessings to his people he therefore will wait upon God in them though it may be for the present he don't find those In-comes of grace and strength which his soul longs after though it may be he can't sometimes relish the Ordinance and taste sweetness in it yet still he looks upon it as the Institution of Jesus Christ and dares not turn his back on it he 'll rather accuse himself his own deadness and unbelieving heart and straitness he will not accuse Christ and the Ordinance of emptiness for he knows Christ hath blessed it and his people have found sweetness in it it 's the way in which Christ hath promised to walk and therefore he will go and lie in the way he 'll go and climb upon the Sycamore Tree as Zacheus did he 'll climb up on every ordinance if at any time he may see the face of God if he may see Christ passing by for his satisfaction he uses all means and Ordinances that are of Christs Institution which may be helps to him in his way to Christ and shuns all occasions to sin all provocations unto lust he dare not meddle with sin no not with the least sin he knows that sin is a most woful deceiver if he have but the least countenance he soon winds himself into the soul and it 's hard to wind him out when he hath got himself in he knows that there 's a woful corrupt heart within and that its natural disposition is like to dry Tinder and is ready to receive every spark of temptation that the Devil is like to strike in and if a spark falls in how soon it arises to a flame and how hard it is to quench it and therefore how doth he rise against sin and the occasions of sin he is afraid of those things which other men count niceties and punctilio's and the like or they may go under the colour of lawfulness Ay but he is fearful of it he knows that the least sin cost blood the blood of the Son of God and the guilt of the least transgression can't be wash'd away without the blood of the Son of God it will cost blood to wash away the least sin as well as the greatest and therefore he dare not be bold to meddle with the least sin but he shuns the very occasions and provocations unto sin That 's the seventh 8. Eighthly He approves of and desires to walk in the strictest way This is another part of his Character he that walks with God approves of and desires to walk in the strictest way he knows it's a great journey and he had need take the straightest line he is willing to engage himself in the strictest way if any way hold forth more of God and Christ if any way be more opposite to flesh and blood if any way be a further ingagement to him to keep close to God and bind up his heart that it may not so start aside he is willing to walk with God even in that way there he knows that that 's the rule Be ye perfect as your heavenly Father is perfect perfection is in his eye and therefore he knows he can never be be too strict too holy walk too close with God get too nigh God nor do too much for God this he laies down as a principle Some measure of holiness and of strictness many of the world will approve of but to be so strict is to be too imprudent in their account but I say he that walks with God knows that his engagements are such as
reads and when he prays and when he hears most men confess then they have to do with God but he that walks with God knows he hath to do with God when he is in his Calling and therefore he takes that Counsel which is given him by the Apostle in 1 Cor. 7. 31. And they that use this world as not abusing it for the fashion of the world passes away He uses the world as if he used it not because he knows he hath to do with God in the things of the world Now he hath to do for God and doth all for the Lord First As he sees there 's a trust committed to him from God and this is an engagement to faithfulness his Calling is a Talent it 's one of the Talents that God hath given him and therefore it 's a trust that lies upon him and therefore this is an engagement to faithfulness yea and he looks upon himself as one that is to be accountable to God how he hath carried himself not only in the waies of Gods worship but how he hath carried himself in his Calling with what faithfulness he hath performed the works of it thus he eyes God in it and he doth it as unto the Lord as he makes God the great end of all that he doth thus he performs the work of his Calling as in it he makes God the great and last end It 's true there are other subordinate ends which he looks at and he may even when he is industrious in his Calling as to gain a comfortable subsistance for himself and his family and that he may give to others as need be and the like but the main end is for the glory of God that God may serve himself of him that God may improve him and that he may be an Instrument of much good in his place and Generation and truly where men don't propound this and make God the great end there must needs be woful miscarriages in all that they take in hand when men know no other end but to gain the world and heap up riches and to build their Nests on high and the like when this is the only end that they propound in the work of their Calling it 's the way to all injustice violence fraud and deceit and forgetfulness of God and a whole flood of iniquity comes in but he that walks with God his aim is that God may have glory and that he may be the great and last end and therefore though he doth not gain much in the obtaining of those subordinate ends yet he is faithful in his Calling he goes on in obedience to Gods command and to be faithful to his Generation That 's a second particular he that walks with God in his Calling doth all as unto the Lord he is the last end he looks at 3. But again Thirdly He desires to be holy and spiritually minded whilst he is in his outward employment that 's another part of his walking with God he desires to be holy in the midst of the world and therefore it is that he takes that Counsel that the Apostle gives in 1 Cor. 7. 31. To use the world as not abusing it because the time is short and the fashion of the world passeth away he bewails nothing more than a carnal heart whilst he is in the world it 's death to him it 's worse than death To be spiritually minded is life and peace but to be carnally minded is death therefore he looks upon that Scripture with joy that doth prophesie of holiness abundance of holiness that shall be given out in that day in Zach. 14. 20. In that day there shall be holiness unto the Lord upon the Bells of Horses he looks upon that Scripture and his heart doth close with it as a gracious promise he prays for the accomplishment of it his heart leaps within him to think that there is a time coming when there shall be holiness to the Lord in the conversations of all his people in their employments that though their hands be put to the things of the world yet their hearts shall be up their hearts shall be breathing after God the heart shall be conversing with Christ he knows that his Calling was made for him and not he for his Calling it was made to be subservient to his best good to be a servant to him not to be his Master and therefore still he desires to keep his heart free for God he knows that if he make a God of the world the world will make a slave of him and therefore he desires to walk as one that Christ hath made free and still his heart is breathing and thirsting after God whilst he is in the midst of worldly Employments That 's a Third 4. Again Fourthly He that walks with God in his Calling is careful to sanctifie all by the Word and Prayer so saies the Apostle in 1 Tim. 4. 5. All things are sanctified by the Word of God and Prayer he knows that there 's a Curse upon the whole Creation sin hath brought a curse upon every creature there 's a curse upon every way of man there 's a curse and a snare in every Calling in every Employment that man sets his hand unto and therefore it is his desire that all may be sanctified unto him he knows that the creature is not comfortable no condition comfortable unless God be kept close to the creature and therefore he looks up continually to God for his blessing that all may be sanctified to him he knows that the earth can bring forth nothing but Bryars and Thorns it 's the curse of the world and so it 's the curse of every condition that though he plough and sow and though he labour with never so much industry his Calling brings forth nothing but Bryars and Thorns he meets with nothing but vanity and vexation crosses and molestations and that which is worst of all he is not able to bear them therefore he desires that all may be sanctified unto him by Word and Prayer he knows that it 's not the industry of man that makes rich it 's not the blessing of the hand unless the Word of God goes along with it in all his waies to take God along that so he may have the blessing of the Lord upon the works and labours of his hand That 's a fourth Again 5. Fifthly He is careful that the world and his outward employments don't justle out the things of God This is another part of his walking with God in his Calling he knows the things of God are of greatest concernment his Calling and the things of this world are but for a time for this moment whilst he is travelling over the bridge to Eternity and therefore he knows he shall wrong his own soul if the cares of the world and the things of the world and over-eager pursuit after the world should hinder him in his pursuit after God and Christ He looks upon that as
many falls there 's so much crookedness in the way of the heart in the way of the conversation even in the best of Saints that if the Lord should judge them according to their walkings they were undone those Hypocrites plead a great deal when they cried Lord Lord have we not Prophesied in thy Name and in thy Name have cast out Devils and done many wonders and yet Christ bids them depart for he knew them not there is no pleading of works there is no pleading of worthiness and of the creatures righteousness when the creature comes to stand before Christ if you could walk with God as many years as Enoch did yet at the end of your walk at the end of your course you must lay down all and be willing to enter in as sinners that is at the door of free-grace not through any door of your own works or righteousness And again How does this call upon the people of God to be exceeding careful to receive Christ Oh! receive him freely he receives you freely here and he will receive you freely hereafter how are you engaged to receive him freely to close fully with him and with the tenders of life and grace of righteousness and holiness which are held forth in and through him Receive Christ freely and receive the Word of Christ freely though it be never so contrary to flesh and blood though it crosses your beloved lusts though it cross your profits though it cross your delights though it be the Word and Truth for which you must suffer yet oh why should not you receive Christ and his Word freely seeing he will receive you so freely another day He won't be ashamed to take his people and to own them before all the world these are mine my Jewels and if Christ won't be ashamed of you oh what a shame is it that you should either be ashamed or afraid to receive him and his Word and his Truth and to hold it forth in a time of opposition and suffering The free-grace of God in receiving his people at last is a mighty engagement unto them now to receive Christ and every word of Christ whilst they are in this Pilgrimage where God hath set them to bear up his name in the world But Further God took Enoch When was Enoch taken When he had lived three hundred sixty and five years that you find in the Chapter to be the term of his life three hundred sixty and five years if you compare the years of Enoch with the years of others of the holy men that lived in that Generation you shall find his life exceeding short his father lived above nine hundred and sixty years and his son Mathusalem lived longer yea all the time of all the Patriarchs there in this Chapter even amongst them all Enoch was the shortest liver a holy man a gracious man and one that was most eminent in his Generation and none there was that walked with God in his Generation as Enoch did and yet Enoch's daies are shortened I say sometimes the Lord shortens the daies of his Children that have walked and lived with him in an abundance of love and mercy You will say What time is that and when is it a mercy When does God shorten the daies of his servants in love 1. First of all God hath some of his servants that lie under great pressures their combatings are extraordinary and sometimes he shortens the term of their life in mercy and love We shall consider those particular combats which some of the Lords people are in an extraordinary manner exercised with and sometimes in pity mercy and love the Lord shortens their daies on earth As 1. First There is some of Gods servants that have extraordinary warrings with corruptions within them I say with corruptions within them and this proves a most heavy burden to them and makes their very lives uncomfortable a continual burden to them Oh these daughters of Heth were a continual vexation unto Rebecca the Apostle Paul was a man able to bear much and he bore a great deal of affliction which he met withal in his Pilgrimâ—ge that he could rejoice in afflictions and glory in tribulations they were nothing to him but when he comes to combate with sin lust and corruption that was within him he was forc'd to cry out to cry out for help he could rejoice in other affliction but herein he could not rejoice O miserable man that I am who shall deliver me from this body of death I say some have extraordinary combatings with corruption more than others Oh these Monsters as soon as one head is cut off another springs up in the room never at peace the war is never at an end the Lord shortens their warfare in that 2. Again Secondly God hath some of his servants that are extraordinarily imployed with temptation oh they are hunted up and down and continually baited baited with Satans most horrible temptations winds and storms are ever beating fiery darts are ever thrown in before one wound is healed another is given Well the Lord looks out from Heaven he looks down he sees the combate and many times he makes this the way of deliverance he puts out his hand he takes his poor servants to himself and so delivers them from the baitings of Satans temptations 3. Again Thirdly Some of Gods servants are in extraordinary afflictions all their daies above all the men in the world they are most afflicted I say the way that God leads some of his servants to heaven is a very dark and narrow lane and they see more affliction than all their Neighbours in â—am 3 1. well saies the Prophet there I am the man that have seen affliction I am the man that have seen affliction that 's no great matter who hath not seen affliction Is that such a matter for the Prophet to complain of that he had seen affliction Ay but his portion was extraordinary he had seen more than all others in his time and therefore complains as if he alone had been the man that had seen affliction Well when afflictions are very great and of long continuance God hath trained up some of his servants in this way in this School yea he many times shortens their journey in love But you will say Object Could not God deliver them some other way Could not God rescue them out of the hands of affliction and deliver them from temptation and make them conquerours over their lusts and corruptions But must he shorten their lives by it and no other way Answ Why Beloved we must know this the Lord sees it best and he knows it is needful for them to come to him in this narrow way and they could not be without those afflictions and warrings of lusts and without those temptations and it 's the best way infinite wisdom sees it the best way to lead them to himself and to glory And therefore when the case is thus that the Lord sees it so
which his soul hates and yet that Word of the Lord doth conquer him and change him into his own likeness and so God leads his people to glory through a low way of suffering and when he brings them to the full possession of it he carries them through the dark entry through the dark narrow strait entry of death and through that place he leads them to the enjoyment of that glory which comes in by death I have no time for Application But Brethren consider it death is gain to those whose life Christ is but it is loss and the greatest loss that ever was met with unto those that have not Christ for their life I beseech you to look to your selves and to look about you before death comes when death comes you must venture such a venture as never was made you venture your souls and your Eternity and by that venture you are made or else you are marr'd to Eternity look about you examine Is death like to prove gain to you or no What assurance have you that death shall be gain I should press this further but the time is past already I shall reserve it for another time SERMON VII PHILIP 1. 21. For to me to live is Christ and to die is gain YOU may remember the Point that we are insisting upon DOCT. That where Christ is life there death is gain I have opened the Point and shewed you wherein death is gain to believers in several particulars But I shall proceed in answering some Objections before I come to the Use Object It may be may some carnal heart say with Nicodemus how can these things be how is it possible that death should be gain when it strips a man of all his comforts turns him out of possession of House and Land it is no longer his if death comes it deprives him of all his friends he is left friendless it turns him naked out of the World and how is it possible that that should be gain Answ I Answer If there be not something beyond the Grave if a man hath not an Inheritance laid up in Heaven I grant it that death is the greatest loss of all for it robs a man of all comforts at once therefore I say if a man hath not a share in the Land of Promise if he hath not a more endurable substance in Heaven I grant that death is a great loss therefore what I say concerning those who are gainers by death it concerns them only that have interest in Christ and to them it is not loss to be stript of all comforts for why It puts them into possession of their Inheritance and what though death doth strip them of a few outward comforts It 's no great loss or it 's not considerable If a great Heir be gone home to his own Country if he gets to his own door his own house and his purse be taken from him what are a few pence It 's no great wrong because he hath now taken possession of an Inheritance that will bring him in a yearly Revenue thousands it may be the loss of his few pence from his purse is no great matter 2. Secondly Besides Whatsoever is lost in death it is no great matter to a gracious heart because the World is Crucified to him and he to the World before-hand I say however the World may look upon death as a loss yet a gracious heart doth not because the World is dead to him before-hand and if it be dead if it be a dead Carkass it is no great loss to part with it and though a man loves his Friend never so dearly as Sarah she was the beloved of Abraham Abraham's beloved wife and yet when death came Give me a burying place saies he that I may bury my dead out of my sight it was no matter to be parted with when she was dead and so saies a gracious heart of all the things of the World they are dead The world is crucified to me saies the Apostle and I to the World and therefore no great loss to him to part with them because they are dead to him 3. Thirdly Besides A believing soul shall find all to be made up in God abundantly whatsoever seems to be a loss shall be made up in Heaven with the presence of God and Christ Is there a loss of house and Land The Lord will be the dwelling place of his people throughout all Generations dost thou lose the light of the Sun the Lamb is the light of that City thou shalt find all relations in God Husband Wife Brother Sister whatever relation is broken by death it shall be made up in God he shall be their friend instead of all and you shall find the comfort of all relations made up in Heaven in Gen. 17. 7. I will be a God to thee it comprehends all relations that is Friends Father Husband Wife House Land all creature comforts whatsoever I will be a God to thee they are to be found in God Therefore whatsoever I say seems to be lost by death shall be made up in the enjoyment of God himself and of his Son Jesus Christ so much in answer to that But Object 2. Some poor hearts that are taken with this truth and with the great gain of Heaven will try out O Lord why do I live in this miserable world and why is light given to him that is in misery and why is life given to the bitter in Spirit Job 3. 20. I have heard of the gain of death and I cannot be content any longer in this vale of misery to be kept from my gain I know not how to bear it any longer O that the Lord would make haste and let loose his hand upon me and cut off this thread of my life Answ Now good Christian let me say a little to thee do not make too much hast do not make more hast than thy Father would have thee I remember the Apostle in Ephes 4. 26. saies Be angry and sin not so say I to thee desire death but sin not in thy desire every desire of death is not a good and a warrantable desire there is a holy desire of death and there is a sinful desire of death and have a care thou sinnest not Quest But you will say then How far may a man desire death When are his desires holy and when are they sinful This is a Case of Conscience that is very obvious and obnoxious to most of Gods people at one time or other and therefore I shall spend some time in answer First I shall shew you when a mans desires of death are sinful And secondly When they are holy and good 1. First of all Desires of death are Sinful when a man shall act any thing against his own life I say when a creature shall act any thing against his own life when a man or woman shall do any thing that shall shorten their own daies or when they shall refuse the