without some Remark and Observation Isaac goeth to meet with God and he meeteth with God and Rebekah too Godliness hath the promises of this Life and that which is to come there is nothing lost by Duty and Acts of Piety and Worship Seneca said The Iews were an unhappy People because they lost the Seventh part of their Lives meaning the time spent in the Sabbath This is the Sense of Nature to think all lost that is bestowed on God Flesh and Blood snuffeth and cryeth What a weariness is it And what need all this waste Oh let me tell you by serving God you drive on two cares at once Worldly Interests many times are cast into the way of Religion and besides the main design these things are added to us Wonderful are the Providences of God in and about Duties of Worship some have gone aside to pray and escaped such as lay in wait to destroy them and Luther tells a story of one that balked a Duty and fell into a danger passed by a Sermon and was presently surprized by Thieves Others there are that thought of nothing but meeting God in his Worship and God hath made their Duties an occasion of advancing their outward Comforts Certainly it is good to obey all impulses of the Spirit there may be somewhat of Providence as well as Grace in it Isaac went out to meditate in the field at the even-tide and he lift up his eyes and saw and behold the camels were coming In the Words you have several Circumstances The Person Isaac his Work he went out to meditate the Place in the Field the Time at even-tide 1. For the Person Isaac I need not say much because I would not digress He was Abraham's Son and God said of Abraham Gen. 18.19 I know him that he will command his children and his houshold after him and they shall keep the way of the Lord to do justice and judgment that the Lord may bring upon Abraham that which he hath spoken of him Good Education leaveth a Savour and Tincture upon the Spirit at least an Awe and a Care of Duties and Exercises of Religion and therefore it is no wonder to hear of Abrahams Son that had been trained up in the way of the Lord to go out to meditate it is a Seal of the Blessing of Education Again Isaac was now in his Youth certainly he could not be very old Sarah was Ninety years old when the Promise was first made to her of a Son Gen. 17.17 Then Abraham fell upon his face and laughed and said in his heart Shall a child be born unto him that is an hundred years old And shall Sarah that is ninety years old bear Now Sarah was but One Hundred Twenty Seven old years when she dyed Gen. 23.1 And this Match was immediately after her Death for just as he received Rebekah he left off his Mourning for Sarah Gen. 24.67 And Isaac brought her into his Mother Sarahs tent and took Rebekah and she became his wife and he loved her And Isaac was comforted after his mothers death Probably Isaac now was a little above Thirty Isaac a Young Man that was now entring into the World goeth out to meditate Usually we make Religious Exercises the Work of Gray Hairs and after we have spent the heat and flower of our Spirits in the vanities of the World we hope to make amends for all by a Severe and Devout Retirement Young and Green Heads look upon Meditation as a dull melancholly work fit only for the phlegme and decay of Old Age vigorous and eager Spirits are more for Action than Thoughts and their Work lyeth so much with others that they have no time to descend into themselves But the Elder World was more Innocent the Exercises of Isaacs Youth were pious he went out into the Fields to meditate 2. To open his Work to you to meditate or as it is in the Margin to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word used in the Original is indifferent to both Senses it properly signifies muttering or an imperfect and suppressed sound the Septuagint sometimes renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sing but here they render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to exercise himself and most properly a Sportive Exercise as if his going abroad had been only to sport and recreate himself after the toyl of the day But that is not so probable the Holy Ghost would not put such a Mark upon such a Circumstance Therefore I suppose the Septuagints word must be taken more largely to comprise also a Religious Exercise But how is it To Pray or Meditate I would not recede from our own Translation without weighty Cause most other Translations look that way Symachus renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discourse as with others that is with God and his own Soul and so it suiteth with the force of the Original Word which properly signifies to mutter or such a speaking as is between Thoughts and Words So that the meaning is he went aside privately to discourse of God and the Promises and of Heavenly Things 3. The Place in the field Partly for Privacy deep Thoughts require a Retirement Many of Davids Psalms were penned in the Wilderness He that would have the Company of God and his own Thoughts had need go aside from other Company and be alone that he may not be alone that the Mind being sequestred from all Distractions may solace it self the more freely in these Heavenly Thoughts Exod. 3.1 Moses led the flock to the back-side of the desert and came to the mountain of God even to Horeb. He goeth aside from the other Shepherds that he might converse with the Great Shepherd and Bishop of our Souls and there he seeth the Vision of the burning Bush. When God would communicate his Loves to the Church he inviteth her into the Wilderness Hosea 2.14 Therefore behold I will allure her and bring her into the wilderness and speak comfortably unto her The most familiar and intimate Converses between God and the Church are in private So the Spouse inviteth the Bridegroom Cant. 7.11 Come my beloved let us go forth into the field let us lodge in the villages In these Solitary and Heavenly Retirements to which no Eyes are conscious and privy we have most Experience of God and of our selves Duties done in Company are more easie by ends and Mans Eye and Observance may have an influence upon our Worship and therefore Meditation is difficult and tedious because it is a work of Retirement that hath approbation from none but our Father that seeth in Secret Partly because the Field is an help to Meditation fancy and invention being elevated and raised by the sweetness variety and pleasure of it there being on every side so many Objects and lively Memorials of God However in this sense the Circumstance is not binding some do better in a Closet than in a
if Men under Grace could live under the Dominion of any one Sin they are shut up by the Curse we must look to Christ and give up our selves to him This Man in the Text had the Love of the World reigning in his Heart and Christ turns him away and afterwards it is said he went â—â—way sad III. VSE To instruct us if we would be prepared for Christ what we must do we must study the Law the Purity of it and the binding Force it hath on all under it 1. We must be able to understand it Christ saith to the Young man Thou knowest the Commandments he appealeth to him as to one that had some Knowledge of the Law Those that live in the Church should not be ignorant of the Commandments or Law of God but well acquained with them God complaineth Hosea 8.12 I have written to him the great things of my Law but they were counted as a strange thing To be Strangers to the Word of God little conversant in it and to make little use of it is a great Affront done to God We should acquaint our selves not with the Letter only as little Children learn it by rote but with the sence and purpose of it 2. Meditate often thereupon Psal. 1.2 His delight is in the law of the Lord and in his law doth he meditate day and Night Deep and ponderous Thoughts have most Efficacy without a Study of the Law Men are without the Law while they have it Rom. 7.9 I was alive without the law once Who more zealous for the Law than Paul Gal. 1.14 I profited in the Iews Religion above many my Equals in mine own Nation being more exceedingly zealous of the traditions of my Fathers but while he did not ponder of it he was without the Law 3. Judge your selves by it One great use for which the Moral Law serveth is to bring men to a sight and sense of their Sins and Imperfections and humble them before God Rom. 7.7 I had not known Sin but by the law for I had not known lust except the Law had said Thou shalt not covet and to undeceive them of Conceits of their own Goodness and Righteousness Look into thy Bill what owest thou 4. Beg the Light of the Spirit to shew thee thy Sin and Misery Rom. 7.9 Whâ—n the Commandment came in the Light and Evidence of the Holy Spirit Sin revived and I dyed Men that have the Letter of the Law may be without the Light and Power of it Without the Spirit we guess confusedly concerning things as the Man that saw men like Trees walking and have but general cursory confused Thoughts SERMON IV. ON MARK X. v. 20. And he answered and said unto him Master all these have I observed from my Youth YOU have heard of a necessary Question propounded by a Noble Young man to Christ What shall I do that I may inherit Eternal Life We have spoken to Christ's Answer Now in this Verse we have the Young man's Reply All these have I observed from my Youth wherein there is expressed or pretended at least 1. An Vniversality of Respect to the Will of God All these have I observed 2. An early Beginning to do so from my Youth He was still a Young man but by these words from my Youth he means ever since I had the use of Reason as soon as I begun to distinguish between Good and Evil strait and crooked Certainly this Answer were good if it were true Some goodness there is in it therefore we will observe something from it for it is said in the next Verse when he had answered thus Iesus beholding him loved him First It is good in the first Respect as an Vniversality of Obedience is pretended and I may drop this Note Doct. They that would keep the Commandments must observe not only one but all It is true of the Law of God as it belongeth to the Covenant of Works or to the Covenant of Grace 1. As it belongeth to the Covenant of Works Gal. 3.10 Cursed is every one that continueth not in all things which are written in the book of the law to do them Every Sin the least is damnable by that Covenant and deserveth a Curse if he should omit any thing required or commit any thing forbidden the Curse seizeth upon his Throat So Iames 2.10 Whosoever shall keep the whole Law and yet offend in one point he is guilty of all As one Condition not observed forfeits the whole Lease therefore it concerns this Legalist to make good his Plea and Conceit of Perfection by the Law to say All these things have I done 2. But is not the Covenant of Grace more favourable No it gives not allowance to the least failings but binds us to make Conscience of all as well as of some 1. Because the Authority is the same Exod. 20.1 God spake not one or two but all these words they are all ratified by the Great God and Law-giver So that the same reason that moves us to one moves us to another also that we do it out of Conscience to God we must walk worthy of the Lord unto all pleasing being fruitful in every good work Col. 1.10 That we should obey Parents keep the Sabbath not Steal be careful of his Institutions not worship him by an Idol this is pleasing to God and so is that 2. The Heart can never be Sincere when we can dispense with any thing which God hath Commanded And you cannot have the Testimony of a good Conscience approving your Sincerity when you allow your selves in the least Failing Psal. 119.6 Then shall I not be ashamed when I have respect to all thy Commandments I confess it is chiefly meant of our final Judgment But in all Conditions in the World if we would be found faithful with God and not lest to shame we must respect all his Commandments Luk. 1.6 Zachary and Elizabeth were both righteous before God walking in all the Commandments and Ordinances of the Lord blameless And saith David Psal. 66.18 If I regard Iniquity in my heart the Lord will not hear me If you would not break your Confidence and freedom of Heart when you come to God in Prayer but come with Assurance of Welcome and Audience not one Sin must be regarded When we set up a Toleration in our own Hearts and dispense with any one Duty it is either some Pleasure or Profit or Honour that maketh the Duty contrary to us but this will not stand with Sincerity that any petty Interest or Affection of ours should be preferred before the Will of God for these Men do not serve God but their own Lusts when they will only obey God so far as Pleasure Honour or Profit or some Lust will permit them to yield Obedience to him 3. God giveth Grace to keep all Wherever he Renews and Sanctifies it is throughout he fills the Soul with the Seeds of all Grace so as to dispose and encline us to every Duty
God of Peace that brought again from the Dead our Lord Iesus that great Shepherd of the Sheep through the Blood of the everlasting Covenant Ver. 21. Make you perfect in every good Work to do his Will working in you that which is well-pleasing in his Sight through Iesus Christ to whom be Glory for ever and ever Amen In 1 Sermon p. 686 2 Chron. 32.25 But Hezekiah rendred not again according to the â—enefit done unto him for his Heart was lifted up therefore there was Wrath upon him and upon Judah and Jerusalem In 1 Sermon p. 694 Luke 22.31 And the Lord said Simon Simon behold Satan hath desired to have you that he may sift you as Wheat Ver. 32. But I have prayed for thee that thy Faith fail not and when thou art converted strengthen thy Brethren In 1 Sermon p. 703 Heb. 1.9 Thou hast loved Righteousness and hated Iniquity therefore God even thy God hath anointed thee with the Oil of Gladness above thy Fellows In 1 Sermon p. 711 Acts 24.14 Believe all things which are written in the Law and the Prophets Ver. 15. And have Hope towards God which they themselves also allow that there shall be a Resurrection of the Dead both of the Iust and Vnjust Ver. 16. And herein do I exercise my self to have always a Conscience void of Offence towards God and towards Man In 2 Sermons p. 720 Zech. 14.20 In that Day shall there be upon the Bells of the Horses Holiness unto the Lord and the Pots in the Lord's House shall be like the Bowls before the Altar Ver. 21. Yea every Pot in Jerusalem and in Judah shall be Holiness unto the Lord of Hosts In 1 Sermon p. 737 John 3.14 And as Moses lifted up the Serpent in the Wilderness even so must the Son of Man be lifted up Ver. 15. That whosoever believeth in him should not perish but have eternal Life In 1 Sermon p. 745 1 Thess. 5.16 Rejoice evermore Ver. 17. Pray without ceasing In 3 Sermons p. 756 Mark 2.17 When Iesus heard it he saith unto them They that are whole have no need of the Physician but they that are sick I came not to call the Righteous but Sinners to Repentance In 1 Sermon p. 782 Psal. 8.2 Out of the Mouth of Babes and Sucklings hast thou ordained Strength because of thine Enemies that thou mightest still the Enemy and the Avenger In 1 Sermon p. 787 Josh. 6.26 Cursed be the Man before the Lord that riseth up and buildeth this City Jericho he shall lay the Foundation thereof in his First-born and in his youngest Son shall be set up the Gates thereof In 1 Sermon p. 793 Micah 6.5 O my People remember now what Balak King of Moab consulted and what Balaam the Son of Beor answered him from Shittim unto Gilgal that ye may know the Righteousness of the Lord. In 1 Sermon p. 801 Isa. 50.10 Who is among you that feareth the Lord that obeyeth the Voice of his Servant that walketh in Darkness and hath no Light Let him trust in the Name of the Lord and stay upon his God In 1 Sermon p. 809 2 Sam. 7.27 Therefore hath thy Servant found in his Heart to pray this Prayer unto thee In 1 Sermon p. 816 Psal. 51.5 Gather my Saints together unto me those that have made a Covenant with me by Sacrifice In 1 Sermon p. 825 Psal. 127.3 Lo Children are an Heritage of the Lord and the Fruit of the Womb is his Reward In 1 Sermon p. 833 Philip. 4.8 Finally Brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good Report if there be any Vertue and if there be any Praise think on these things In 1 Sermon p. 840 Luke 19.14 But his Citizens hated him and sent a Message after him saying We will not have this Man to reign over us In 1 Sermon p. 846 Luke 2.52 And Iesus increased in Wisdom and Stature and in Favour with God and Man In 1 Sermon p. 855 Philip. 2.7 But made himself of no Reputation In 1 Sermon p. 860 1 Cor. 8.3 But if any Man love God the same is known of him In 1 Sermon p. 868 Psal. 84.10 For a Day in thy Courts is better than a thousand I had rather be a Door-keeper in the House of my God than to dwell in the Tents of Wickedness In 1 Sermon p. 877 Luke 19.10 For the Son of Man is come to seek and to save that which was lost In 2 Sermons p. 883 Psal. 90.1 Lord thou hast been our Dwelling-place in all Generations In 2 Sermons p. 895 1 Tim. 6.9 But they that will be rich fall into Temptation and a Snare and many foolish and hurtful Lusts which drown Men in Destruction and Perdition In 1 Sermon p. 908 1 Pet. 1.12 Which things the Angels desire to look into In 1 Sermon p. 917 Gal. 5.5 For we through the Spirit wait for the Hope of Righteousness by Faith In 1 Sermon p. 927 2 Pet. 3.9 The Lord is not slack concerning his Promise as some Men count Slackness but is long-suffering to us-ward not willing that any should perish but that all should come to Repentance In 1 Sermon p. 934 Rom. 10.5 For Moses describeth the Righteousness which is of the Law that the Man which doth those things shall live by them Ver. 6. But the Righteousness which is of Faith speaketh on this wise Say not in thine Heart Who shall ascend into Heaven that is to bring Christ down from above Ver. 7. Or who shall descend into the deep that is to bring up Christ again from the dead Ver. 8. But what saith it The Word is nigh thee even in thy Mouth and in thy Heart that is the Word of Faith which we preach Ver. 9. That if thou shalt confess with thy Mouth and shalt believe in thine Heart that God hath raised him from the Dead thou shalt be saved Ver. 10. For with the Heart Man believeth unto Righteousness and with the Mouth Confession is made unto Salvation In 2 Sermons p. 942 1 Cor. 8.6 But to us there is but one God the Father of whom are all things and we in him and one Lord Iesus Christ by whom are all things and we by him In 1 Sermon p. 958 2 Cor. 4.18 While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal In 2 Sermons p. 969 Luke 16.25 Son remember that thou in thy Life-time receivedst thy good things and likewise Lazarus evil things but now he is comforted and thou art tormented In 1 Sermon p. 984 1 Cor. 13.4 Charity suffereth long and is kind Charity envieth not Charity vaunteth not it self is not puffed up Ver. 5. Doth not behave it self unseemly seeketh not her own is not easily provoked thinketh no Evil Ver. 6. Rejoiceth
to do than to make the World at first The Object of Creation was pure Nothing but then as there was no Help so no Hinderance But now in Redemption there was Sin to be taken away and that was worse than any thing We deserv'd Ill his Justice and Truth had a Quarrel against us and therefore this was the harder Work and needed more of his Wisdom which now is discovered fully to us in the Gospel When God was to make Man though he was to be his noblest Creature next the Angels it was nothing to the Divine Power to make him of the Dust of the Earth Now Sin makes us worse than Earth Job 30.8 They were Children of Fools Children of base Men they were viler than the Earth Our Condition was worse here God's Justice opposed but Grace found out the Contrivance and sent Christ in the Form of a Servant who was in the Form of God thought it no robbery to be equal with God Phil. 2.6 7. 2. We discern the Freeness of Grace in the Gospel both in giving and accepting Whatever God doth is a Gift and what we do it is accepted of Grace In giving there 's a great deal of Grace made known there The Lord doth all freely Ioh. 1.16 And of his Fulness have all we received and Grace for Grace that is for Grace's sake He gives Christ gives Faith gives Pardon He gives the Condition as well as the Blessing Certainly now we have to do with a God of Grace who sits upon a Throne of Grace that he might bestow freely to all Comers Out of Christ and in the Law there God is discovered as sitting upon a Tribunal of Justice as he is described Psal. 97.2 Clouds and Darkness are round about him Righteousness and Iudgment are the Habitation of his Throne But now saith the Apostle Heb. 4.16 Let us come boldly unto the Throne of Grace that we may obtain Mercy and Grace to help in a time of need that we may have Mercy for Pardon and for acceptance of our Persons and Grace to help us against our Weaknesses This was figured out in the Law under the Law it was figured out by the Mercy-Seat between the Cherubims from whence God was giving out Answers but there the High-Priest could enter but once a Year and the way within the Veil was not fully made manifest Heb. 9.8 There was a Throne of Grace then but more of God's Tribunal of Justice there was Smoak and Thundering about his Throne But now let us draw near that we may obtain Grace take all freely out of God's Hand Then there is Grace manifested in accepting as well as giving God accepts of serious Repentance for compleat Innocence of Sincerity for Perfection of the Will for the Deed of a Person for Christ's sake and of the Works for the Person 's sake Thus God doth both give and accept freely That we do is not brought to the Ballance but Touch-stone Many times a good Work is not full Weight God doth not look to the Measure but to the Truth of Grace he requires Truth in the Reins 3. The Efficacy and Power of Grace is discovered in the Gospel Christ sendeth his Spirit to apply what he himself hath purchased One Person comes to merit and the other to accomplish the Fruit of his Merit Mark to stop the course of Grace Divine Justice did not only put in an Impediment but there was our Infidelity that hindred the Application of that which Christ was to merit and therefore as the second Person is to satisfy God so the third Person is to work upon us There was a double hinderance against the Business of our Salvation God's Justice for the Glory of God was to be repaired therefore Christ was to merit and there was our Unbelief therefore the Spirit must come and apply it First Christ suffered and when he was ascended then was the Spirit poured out Had it not been for the Gospel we should never have known the Efficacy and Power of Grace The Apostle puts the Question Gal. 3.2 This only would I learn of you Received ye the Spirit by the Works of the Law or by the Hearing of Faith How did you come to be acquainted with Grace This is the Seal which God would put upon the Excellency and Authority of the Gospel that he will associate and join in assistance with it the Operation of the Spirit to accompany it Look as it is with the Sun Light encreaseth with Heat the Morning-Beams are faint and gentle but at Noon the Sun shines out not only with Glory but with Strength So it is here the more the Light of the Gospel is encreased the more is the Efficacy and Power of it conveyed into the Sons of Men. The Dispensation of the Law is called the Oldness of the Letter and the Dispensation of the Gospel the Newness of the Spirit Rom. 7.6 But now ye are delivered from the Law that being dead wherein we were held that we should serve in Newness of Spirit and not in the Oldness of the Letter In the meer Law-Dispensation there was only a literal Direction but no strength and ability to perform what is suggested Lex jubet Gratia juvat The Law commands but all the Commands of Grace help There is a Spirit that goeth along with the Gospel to qualify us for the Duties of it 2 Cor. 3.6 Who also hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth Life With the Dispensation of the Gospel God joins the Virtue and Power of the Holy Ghost The Letter convinceth and so by consequence obligeth to Death for we cannot perform what it requireth of us but now there 's a Spirit goes along with the Gospel and so we are acquainted with the Efficacy of Grace 4. We are acquainted with the Largeness and Bounty of Grace The Benefits that come by Christ were not so clearly revealed in the Law there was no Type that I know of which figured Union with Christ. The Blood of Christ was figured by the Blood of Bulls and Goats Justification by the fleeing away of the Scape-Goat Sanctification by the Water of Purification But now Eternal Life is rarely mentioned in express Terms sometimes it is shadowed out in the Promise of inheriting the Land of Canaan as Hell is by going into Captivity but otherwise it is seldom mentioned 2 Tim. 1.10 But now it is made manifest speaking of the Grace of God by the appearing of our Saviour Christ who hath abolished Death and hath brought Life and Immortality to light through the Gospel The Gentiles had but glimmerings and gross Fancies about the future State Life and Immortality was never known to the purpose till Christ came in the Flesh and therefore Heaven is as sparingly mentioned in the Old Testament as Temporal Blessings are in the New In the New Testament we hear much of the Cross of Sufferings and Afflictions
keeps it from good Works 3. We do not honour God as the first Cause when we do not observe his Providence either in Good or Evil either in our Crosses or Blessings The blind World sets up an Idol called Chance and Fortune and do not acknowledg God at the other End of Causes as swaying all things by his Wisdom and Power If Evil come to them they think it is by Chance and Ill-luck as the Philistines said 1 Sam. 6.9 It is not his Hand that smote us it was a Chance that happened to us So prophanely do most Men judg of Providence and of the Evil of the present Life that it is a Chance Isa. 26.11 Lord when thy Hand is lifted up they will not see Men look to Instruments and second Causes and do not regard God If things go ill they snarl at the Stone but do not look at the Hand of him that throws it as if all this while God were but an idle Spectator and looker on and had no hand in all that befals us Iob doth better Chap. 1.21 The Lord gave and the Lord hath taken away blessed be the Name of the Lord. Chrysostom hath a sweet gloss upon it he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Thief the Caldean the Sabean hath taken away but the Lord. In all Afflictions we should look beyond the Creature and not complain of ill Fortune or Chance or Stars or Constellations or altogether of Men or Instruments or any thing on this side God he is the first Cause in any Evil that befals you therefore see God's Hand in it So also in Mercies and Blessings it is Ungodliness when we do not see God in them Wicked Men receive Blessings and never look up They live upon God every moment they have Life Breath Motion Health and hourly Maintenance from him yet God is not in all their Thoughts As Swine raven upon the Acorns and never look to the Oak from whence they fall and so they may enjoy the Comfort of the Creature they are content but never look higher than the next Hand The Spouses Eyes are compared to Doves Eyes Cant. 4.1 And some make this gloss upon it which is pious though it doth not interpret the Place Doves peck and look upward When we sip and peck upon every Grain of Mercy we should look up and acknowledg God The Lord complains of this Ungodliness in his People Hos. 2.8 For she did not know that I gave her Corn and Wine and Oil and multiplied her Silver and Gold There cannot be a greater sign of an ungodly Spirit than this unthankful Prophaneness We all live upon the meer Alms of God have all our Comforts and Blessings from him and all that God expects is but Acknowledgment that we should take notice of him as the Author of all the Good we enjoy Other Creatures live upon God but they are not capable of knowing the first Cause but he hath given us a Mind to know him and Capacities and Abilities therefore this is the Rational Worship which he expects from us God hath Leased out the World to the Sons of Men Psal. 115.16 The Heaven even the Heavens are the Lord's but the Earth hath he given to the Children of Men But what is the Rent God hath reserved to himself Glory Praise and Acknowledgment But too usual is that Observation true Qui majores Terras possident minores Census solvunt those that hold the greatest Lands usually pay the least Rent so those that enjoy most Mercies seldomest acknowledg God their Hearts are full and at ease and they forget God Men are most led by outward Enjoyments they love their Bodies best and the Comforts of the Body most Now that we may not want Arguments to love and praise God God tries us by these worldly Enjoyments which concern the Body to see if we will acknowledg him but usually we raven upon the sweet of Comfort but look not from whence it comes This was the Trial God used to the Gentiles showers of Rain and fruitful Seasons filling their Hearts with Food and Gladness Acts 14.17 Nevertheless he left not himself without a Witness in that he did Good and gave us Rain from Heaven and fruitful Seasons filling our Hearts with Food and Gladness Every time thou eatest and drinkest thou shouldst think of God But alas seldom do we give God the Honour of his Providence we forget God when he remembers us None more unworthy of any Good and more unthankful to God for it than Man 4. Another piece of Ungodliness is when we do not acknowledg his Dominion over all Events If he be the first Cause he will have his Government to be acknowledged How so By using and undertaking nothing in the course of our Affairs till we have asked his Leave and Blessing The Apostle saith 1 Tim. 4.4 5. Every Creature of God is good and nothing to be refused if it be received with Thanksgiving For it is sanctified by the Word of God and Prayer that is by the Word we know our Liberty and in Prayer we ask God's Leave and Blessing in all things that we use To use another Man's Goods without his Leave is Robbery and so it is to use Food Physick or any Creature till we have asked God's Leave all should be sanctified by the Word and Prayer When we go about any Business or undertake a Journey or fix our aboad in the World we ought to be enquiring of God for things that seem to be most trivial and casual God hath the greatest Hand in them therefore we must still enquire at the Oracle It is a piece of religious Manners first to enquire of God and therefore they are taxed Iames 4.13 Go to now ye that say To Day or to Morrow we will go into such a City and continue there a Year and buy and sell and get Gain For that ye ought to say If the Lord will we shall live and do this or that vers 15. You forget to bid your selves Good-morrow or Good-day or Good-speed when you forget to consult and advise with God in Prayer The Heathens would begin nothing weighty but they would still consult with their Gods for their Principle was The Gods regarded greater Matters but took no notice of those of a smaller Consequence Now by this means would the Lord preserve a constant remembrance of himself in the Heart of the Creature It keeps up the Memory of God in the World to acknowledg him as one that hath an over-ruling Hand in all the Businesses and Affairs of this World Prov. 3.6 In all thy Ways acknowledg him and he shall direct thy Paths The Children of God dare not resolve upon any Course till they have asked Counsel of God Thus God will be acknowledged as the first Cause and so Men are guilty of Ungodliness if they do not know him depend upon him observe his Providence and acknowledg his Dominion over all Events in the World Secondly God will be
and so degenerate lest a Desire be turned into a Lust and its vehemency withdraw the Heart from God As we know natural Heat from Unnatural it is so temperately dispersed that the Constitution of Nature is not disturbed or oppressed by it but unnatural Heats oppress Nature So Desires as long as they do not disturb the Soul they are not hurtful but when they exceed their Bounds they are to be under the Coercion of Reason 1 Cor. 6.12 All things are lawful for me but I will not be brought under the Power of any He that will do all that he may will do more than he should It is good to keep at a distance from the Power of Sin not always to walk on the Brink lest we become Slaves to Lust. Secondly Take one Distinction more of these Lusts. It is intimated by the Apostle 1 Iohn 2.16 All that is in the World the Lust of the Flesh the Lust of the Eyes and the Pride of Life This is the Sum and Contents of the corrupt World Let us see the meaning and then make some Observations on the Place All that is in the World You will say How can the Apostle speak thus There are Sun Moon and Stars and glorious Creatures in the World why doth the Apostle instance only in the Sink and Kennel of the World I answer The World is taken for the corrupt World all that is of Price all that is of Account with carnal Men all that takes up their Care and Thoughts is Lust and Vanity either the Lusts of the Flesh the Lusts of the Eyes or the Pride of Life He doth not speak of the natural World which is full of glorious Creatures but of the corrupt World which is opposite to the Kingdom of Christ that 's full of Lusts and Sins But let us see a little particularly what are the Contents of this World 1. The Lust of the Flesh. 2. The Lust of the Eyes 3. The Pride of Life 1. The Lust of the Flesh. Flesh is sometimes taken in a large sense for corrupt Nature for the whole Dunghil of Corruption that we brought with us into the World And the Lusts of the Flesh for the workings of this Corruption the reaking of this Dunghil whether in the Understanding by Thoughts or carnal Counsel or in the Will by carnal Desires so it is taken at large But here it is taken more strictly for the Corruptions of the sensual Appetite or for the immoderate Desire of soft and delicate Living and for Sensuality or the intemperate use of Pleasures Meats and Drinks and such things as gratify the Flesh. 2. The Lusts of the Eye some expound by Curiosity others by Wantonness Indeed the Eye is the usual Broker of Temptations the Eye lets out the Lust and lets in the Temptation all kind of Lusts make use of it But I suppose Covetousness is here intended or an inordinate desire of Profit When we look upon the Bravery of the World or upon Money or any thing that pleaseth this kind of Corruption the Eye seduceth the Heart as soon as we look upon a thing This is charged upon the Eye Eccl. 1.8 All things are full of labour Man cannot utter it the Eye is not satisfied with seeing Prov. 27.20 Hell and Destruction are never full so the Eyes of Man are never satisfied All strong Desires look out by the Eye especially insatiable Avarice 3. The next part of the corrupt World is Pride of Life so called because it cannot be kept in but is manifested in our Lives or rather because 't is a Sin of a diffusive Nature that spreads it self throughout the whole Life of Man Whereas other Sins are confined and limited he ascribeth an universal and unlimited influence to Pride The Lusts of the Flesh they are but for the Flesh to content the Body the Lusts of the Eye there he noteth the Instrument the Eye purveyeth for the Heart but Pride of Life there he ascribes an universal and unlimited Influence and calls it Pride of Life because it taints every Action it serves it self of every Enjoyment it mingles with other Lusts the whole Life is but Sphear enough for Pride to discover it self Other Vices destroy only their Contraries Covetousness destroys Liberality Drunkenness Sobriety but Pride destroyeth all it runs through all Enjoyments Wit Strength Beauty Riches Apparel Learning Grace There is nothing so low but it yields Fuel to Pride the Hair which is but an Excrement is often hung out as a Bush and Ensign of Vanity And there is nothing so high and sacred but Pride can abuse it like Misseltoe it groweth upon any Tree but most upon the Best Well then all worldly Lusts are reduced to these three Heads for he says All that is in the World Usually we understand by Worldliness nothing but Covetousness or an inordinate Desire of worldly Profit but the corrupt World is of a larger extent Pride is a worldly Lust and so is Sensuality or a love of Pleasure For look as the Ocean is but one yet several parts of it have divers Names so Worldliness is but one Sin yet having divers kinds it hath several Names Those that mind Honours are guilty of Worldly Lusts Pride of Life Those that mind Riches are guilty of Worldly Lusts the Lusts of the Eye Those that are voluptuous and mind Pleasure are still guilty of Worldly Lusts the Lusts of the Flesh. This is as one saith the World's Trinity the Roots of all other Sins against which we should bend the main Endeavours of our Souls You do nothing in Mortification till the Axe be laid to the Root of these Sins Sensuality Covetousness Pride 1. The Lusts of the Flesh viz. Sensuality or an inordinate desire of Pleasures It is the Happiness of Beasts to enjoy Pleasure with more Liberty than Man can and without Remorse of Conscience and therefore a Heathen could say He is not worthy the Name of a Man qui unum diem velit esse in voluptate that would spend one day in Pleasure Other Sins deprive us of the Image of God but the Lusts of the Flesh deprive us of our own Image they unman us of all Desires These bring most Shame because it is the lowest basest Act of Self-Love and the matter of them is gross and burthensom and they do emasculate and quench the Bravery of the Spirit and embase it and keep the Soul at the greatest distance from God and spiritual Employments How can they look after God and Heaven whose Hearts are sunk in their Bellies The Lusts of the Flesh quench the Vigor of Nature how much more do they hinder the powerful Operations of the Spirit Iude 19. Sensual not having the Spirit The Spirit is divine and active and raises the Soul to higher things but sensual Persons have no Radiancy of Graces nor Vigor of Gifts Nay in some sense this is at the bottom and is the Root of every Sin it is the Devil's Bait and the Sauce of
from the Acts of Sin when their Hearts boil with Lusts and carnal Desires and Thoughts of Envy and proud Imaginations therefore we must deaden the very Root prevent the breaking out of the Lust Gal. 5.24 They that are Christ's have crucified the Flesh with the Affections and Lusts. We are to mortify the inward Affections that if it be possible we may not so much as have a Temptation or Lust stirring As Luther said He had not a Temptation to Covetousness Prevention is the Life of Policy and better than Deliverance He deserves great Praise that freeth a City from the Enemies when they have beleaguered it but he deserveth greater that so fortifieth a Place that the Enemies dare not assault it It is somewhat to keep off Lusts but it is more to keep them down so to deaden the Affections and exercise our selves unto Godliness that it cannot have room to work She is chaste that doth check an unclean Sollicitation but she is more worthy of Praise whose grave Carriage hindreth all Assaults so should we be constantly mortified and exercise our selves to Godliness and deaden the Root of Sin that the Devil may despair of entrance and be discouraged from making his Approaches It is a step to Victory to hope to prevail Possunt quia posse videntur Resistance is good but yet utter Abstinence is a Duty and falls under a Gospel-Precept as much as we can we should prevent the rising of any carnal Thought or disobedient Desire 2. The next degree is timely to suppress them to conquer Lusts when we cannot curb and wholly keep them under We must keep a watchful Eye and a hard Hand over our Lusts dash Babylon's Brats against the Wall take the little Foxes smother Sin in the Conception and disturb the Birth as the Apostle speaks of the conceiving of Sin Iam. 1.15 When Lust hath conceived it bringeth forth Sin Look as it is a great Sin to quench the Spirit 's Motions so it is also to be negligent in watching over your Hearts not to take notice of the first thoughts and risings of Sin The little Sticks kindle first and set the great ones a fire so Lusts kindle first and then they break out into a Flame and make way for greater Sins to come in upon the Soul When a Country was infested with hurtful Birds and they consulted the Oracle how to destroy them it was answered Nià os eorum ubique destruendos their Nests were to be destroyed We must crush the Cockatrices Eggs and not dwell upon Sin in our Thoughts If there arise a wanton Thought a lustful Glance a distrustful or revengeful Injection it should be cast out with Loathing and Detestation Every Lust should have a Check from the contrary Principle Gal. 5.17 The Flesh lusteth against the Spirit and the Spirit against the Flesh. We have often Experience that the Flesh lusteth against the Spirit we should have Experience also of the Spirit 's lusting against the Flesh deny it Harbour We cannot hinder the Bird from flying over our Heads but we must not suffer it to rest and nestle So many times Corruption will get the start tho we mortify it never so much but we must not suffer it to root in the Heart to encrease and grow there If Carnal Thoughts and Desires arise in the Heart they must not rest there let it be only a Motion let it not gain Consent David chides away his distrustful Thoughts Psal. 11.1 In the Lord put I my Trust how say ye to my Soul flee as a Bird to your Mountain It is a Rebuke to his own Thoughts and Fears no other Speaker is introduced With such Indignation should we rise up against every carnal Suggestion Avaunt evil Thoughts distrustful Fears fleshly Counsels Remember these very intervening Thoughts are Sins before God tho no Effect should follow therefore do not give them Harbour and Entertainment For a Man to have thoughts to betray his Country or to have Communication with the Enemy is a Crime punishable with Death though it come not to Execution It is done in God's sight if it be resolved on as God accounted Abraham to have offered up Isaac because he intended it Heb. 11.17 By Faith Abraham when he was tried offered up Isaac 3. Let not Worldly Lusts be put in Execution if thou hast neglected Mortification and deadning thy Affections if Sin hath got the start of thee and gained the Consent of thy Soul yet at least restrain the Practice If the Conception be not disturbed the Birth will follow Iames 1.15 Then when Lust hath conceived it bringeth forth Sin There are the Works of the Flesh that follow the Lusts of the Flesh Gal. 5.19 Now the Works of the Flesh are manifest c. Therefore it is good to put a stop at least not to suffer Lusts to break out Rom. 8.13 If ye through the Spirit mortify the Deeds of the Body ye shall live We should mortify the Lusts of the Soul but if that cannot be then prevent the Deeds of the Body Tho Lust grieves the Spirit or God yet the Work besides the Grief brings Dishonour to God gives an ill Example brings Scandal to Religion makes way for an habit and proneness to Sin therefore to act it is the worst of all See what the Prophet saith Mich. 2.1 Wo to them that devise Iniquity and work evil upon their Beds when the Morning is light they practise it because it is in the power of their Hand Mark it is naught to harbour the Motion to plot to devise Evil to muse upon Sin but it is worse to practise because every Act strengthneth the Inclination as a Brand that hath been once in the Fire is more ready to burn again and we know not how far Lust may carry us when we give it scope and leave to work Therefore it is good to interpose by a strong Resolution and to cry out for Strength and to continue fighting that we may not be utterly foiled III. To shew the Difficulty of this Denial of deadning suppressing and hindring the Execution of worldly Lusts. There are many things which will sollicite for Lusts and plead hard so that we have need of a great deal of Grace to give them the Denial there 's Nature Custom Example and Satan 1. Nature that is strongly inclined to close with worldly Lusts a carnal and worldly Disposition is very natural to us as for a Stone to move downward or Fire to move upward Now the Course of Nature is not easily broken and diverted if it be hindred a while it will return again That these worldly Lusts are rooted in our Nature is clear from many Scriptures Ever since Adam turned from the Creator to the Creature he hath left this Disposition in all his Children that come of his Loins that their Hearts hang off from God toward the Creature The Nature we have from Adam is a carnal Nature which savours and affects things that are here below And therefore
subdue our own Lusts but because we are negligent of that Work God is forced to lay on heavy Crosses Secondly Let me now deal with these Lusts in particular Pride Sensuality and Covetousness these are immediate Issues of corrupt Nature the Apostle calls them Lusts of the Flesh Lusts of the Eye and Pride of Life 1 st Sensuality or the Lust of the Flesh. Let me begin there because we live first by Sense before we live by Reason These Lusts are deeply rooted in the Heart of Man Other Sins defile a part Covetousness and Pride defile the Soul but sensual Lusts defile Soul and Body too they leave Guilt upon the Soul and Dishonour upon the Body By Gluttony and Drunkenness the Body which is God's Temple is only made a Strainer for Meats and Drinks to pass through and by Adultery it is made the Sink and Channel of Lust. In short that you may know what these Lusts of the Flesh are Sensuality is an inordinate desire of soft and delicate Living an intemperate use of Pleasures of what kind or sort soever an undue liberty of Diet Sports and other Appurtenances of Life There is allowed a due care of the Body to keep it serviceable and there is allowed a Delight in the Creature for he that created Water for our Necessity created Wine for our Comfort The Body must not be used too hardly that it may be serviceable to the Purposes of Grace But then what is this inordinate Desire this intemperate Use this undue Liberty How shall we trace and find out the Sin Different Natures and Tempers make Rules uncertain but the two general Bounds which God hath set to our Liberty in this kind are the Health of our Body and the Welfare of the Soul But when bodily Health is overturned and the Soul clogged and perverted then your Lusts have carried you too far 1. When bodily Health is overturned Too much care for the Body destroys it As the Romans were wont to have their Funerals at the Gates of Venus's Temple to shew that Lusts shorten Life When Health is destroyed or the Vigour of Nature is abated as too much Oil puts out the Lamp then you sin Hos. 4.11 it is said Whoredom and Wine and new Wine take away the Heart The Heart that is the generousness and sprightliness of Man When gallant and active Spirits are effeminated and brave Hopes are drowned and quenched in excess of Pleasures and we lose our masculine Agility and Vivacity all is melted away then we sin against the Bounds and Limits God hath set us Thus there is a Restraint that ariseth from the Body 2. When the Soul is clogged or unfitted for Duty or disposed for Sin 1. Then we are unfitted for Duty when there 's less aptitude for God's Service The Matter of carnal Pleasure is burdensome and gross it oppresseth the Soul that it cannot lift up it self to God and Divine Things because it is bowed down and humbled to Pleasures and the Heart is overcharged Luke 21.34 Take heed to your selves lest at any time your Hearts be overcharged with Surfeiting and Drunkenness and Cares of this Life Men drive on heavily and Duty grows burthensome and irksome by turning out our Affections to present Contentments and Delights we cannot pray with that readiness The strength of our Delight should be reserved for Communion with God and for those chaste Pleasures that flow in his House and are to be had in his presence 2. When there is more aptitude for Sin Tit. 3.3 We our selves were sometimes foolish disobedient deceived serving divers Lusts and Pleasures Lusts and Pleasures are fitly coupled and put together The Soul waxeth wanton when natural Desires are too far indulged If we do not watch over our Senses but the Heart grows wanton and libidinous and restraints of Grace grow weaker and carnal Motions are more urgent then Pleasure becomes a Snare Grace is disturbed and Nature is distempered and the Heart is more free for Sin Deny these Lusts of the Flesh do not indulge them suffer them not to grow wanton By way of Argument consider 1. Sensual Men have little of God's Spirit Iude v. 19. Sensual having not the Spirit The Spirit is a free Spirit and they are Slaves to their Lusts the Spirit is a pure Spirit and their Desires are unclean and gross the Spirit is active and they are heavy and muddy and of a Nature dull and slow Sensual Men quench the vigour of Nature much more the Efficacy and radiancy of the Graces of the Spirit The Spirit works intellectual Delights and they are all for Sensual They love Pleasures more than God 2 Tim. 3.4 Lovers of Pleasure more than lovers of God those dreggy Delights whereas the Comforts and Consolations of the Spirit are Masculine and they are got by Exercise Look as the manly Heat gotten by Exercise is better than that which is gotten by hovering over the Fire So the Comforts of the Spirit gained by much Communion with God by being instant and earnest in Prayer is better than that Delight which is gotten by hovering over the Creature Well then which will you chuse will you live at large and ease and wallow in earthly Delights and Contentments or would you be stirred up by the active Motion of the Spirit of God Would you dissolve your precious Hours and Spirits in Ease and Pleasure or else be employed in the solemn and grave Exercises of Religion Frogs delight in Fens and the worst Natures are most sensual they are not fit for any worthy Action or any great Exploit 2. It is the first thing you must do if you mean to do any thing in Religion to renounce Pleasure and therefore it is put in the first place the Lusts of the Flesh. It is below Reason to live in Pleasure therefore much more below Grace Alas you will do nothing if this be not done but will lie open to every Temptation If a carnal Motion arise that bids you neglect Duty or practise Sin you lie open to it therefore it is said Prov. 25.28 He that hath no rule over his own Spirit is like a City that is broken down and without Walls He that bridles not his Appetite is like a City whose Wall is broken down When a Town is dismantled it lies open for ever Comer so where the Appetite is unruly there is no room for the Spirit but for every Temptation Ezek. 47.11 But the miry Places thereof and the Marishes thereof shall not be healed they shall be given to Salt The Waters of the Sanctuary could not heal the miry Places which is an Emblem of a sensual Heart Pleasure brings a Brawn and Deadness upon the Conscience a Cloud upon the Understanding and a Damp upon the Affections Daniel that had the high Visions of God lived by Pulse he was a Man temperate Those that mortify Pleasure are of the clearest Understanding And Iohn the Baptist which had most eminent Revelations of the Mysteries of the
When they engross your Time which is the most precious Commodity that can be for it cannot be bought with Gold and Silver and when once lost can never be repaired God hath appointed Pleasures after Labour and when we are grown dull with Exercise but then they should be moderate that as little Time be wasted as may be But now when Men make a Calling of their Recreation and their Life is nothing else but a Diversion from one Pleasure to another and they spend more time than will serve to quicken them to their Work certainly this is a Sin for then they alter the nature of them and make it a Work and not a Sport They that spend their whole Time in Eating Drinking and Sporting live like Beasts rather than Men for it is the Beasts Happiness to take pleasure without remorse nay they live rather like Plants which are a less noble sort of Beings than Beasts Beasts have their Labour but Plants have only Life and Time given them that they may grow bulky for it is the perfection of Plants to grow bulky and increase in Stature And yet this is the Life of many Gallants and idle Gentlemen who live as if they were not born for Business but Recreation Nay tho you do not make a Trade of it yet too much Time is not to be spent for the measure only so much Time as will serve to quicken you again to the Labours of your general and particular Calling An eminent Divine gives this Rule concerning Recreations It is not lawful for a Man in an ordinary course to spend more Time in the Day upon any Pastime than in Religious Exercises He means private Religious Exercises he limits him only thus not constantly Now if we be tried by this Rule how many of us would be taken tardy and guilty of Sin As one said when he read Matth. 5. Aut hoc non est Evangelium aut nos non sumus Evangelici Either this is not Scripture or we not Christians So let us look upon this Rule Either it is not true or we do not act aright Therefore let us debate it a little and see whether is defective Either we come short of Strictness and Circumspection or the Rule comes short of Truth and Weight Think of it certainly it is most equal that the most needful Duties should have most time bestowed upon them To get Assurance and enjoy Communion with God this should be first in your Care Matth. 6.33 Seek ye first the Kingdom of God and the Righteousness thereof and all these things shall be added to you It is true we cannot spend so much time in private Communion with God as in Business because of the urgency of bodily Necessities yet this is but equal that we should spend as much time in Duties of Religion as we do in Recreation Consider the Soul hath its Delights and Repasts and Recreations as well as the Body and needs it as much and therefore if our first Care should be for the Soul it is but equal that at leaâ—t as much Recreation as we bestow upon the Body so much also should we allow to the Soul Especially when we consider this that it is some Refreshment to the Body to go aside from manual Labour and converse with God Once more that you may think charitably upon this Rule there is a sad Character in Scripture given of that sort of Men 2 Tim. 3.4 that are lovers of Pleasure more than lovers of God Now consider will not this too much describe the Temper of our Hearts Will not this Text stare in the face of Conscience when we are loth to give an equal time to God and to Religion as to our carnal Sports and Delights If your Expences of Time were written in your Debt-Books you would blush to look over the Accounts so much for Pleasure so much for Sports so much for Business and so little for Duty and private Converse with God The Rule is too true let Conscience be Judg. Certainly if we did prize Heavenly Comforts as much as Carnal we should not complain of the Rule as too strict What shall we think of them who grudg no Time spent in Pleasure and yet grudg all Time spent in God's Service 3. When they unfit the Heart for any serious Work by putting the Affections out of Joint then they become a Snare and it is high time to think of setting a restraint All Things are to be measured by their End Now the end of Pleasure is only this to quicken the Mind and revive the Body and fit it for Work and Service The end of Pleasure is not for Pleasure but Work and Service Well then a thing is no longer good than it conduceth to its End Now when the Heart is set back and unfitted more for Duty and less able to pray and meditate and labour in our Callings by reason of our Sports and Recreations it is a sign we have too much let loose the Reins to Pleasure For Pleasure was appointed to make us better not worse more chearful in the Duties of our Callings but now it proveth a Clog and a Snare 4. Then is Sobriety to interpose when our Pleasure doth cheat us of opportunity of Retirement and religious Privacy with God and our selves Certainly it is a Duty to maintain a constant Converse with God Iob 22.21 Acquaint thy self with him and be at Peace He delights to speak with his Creatures and be familiar with them This is that which is called Communion with God a constant Correspondency that is kept up between God and the Soul Now will a Man rob God this is strange and monstrous Well then when Ease and Pleasure will not give way for Communion with God and stops the Voice of Conscience when it pleads for God then it is naught And so for privacy with our selves it is a duty to commune with our own Hearts Psal. 4.4 Commune with your own Heart upon your Bed and be still We and our Hearts should be often together Now carnal Men give themselves up to Pleasure because they cannot endure Solitariness and Self-conversing they are loth to look into themselves like a Mill when it wants Corn it will grind upon it self they shall be forced to speak to themselves which they cannot endure Now Pleasures are unlawful when they use them against holy Soliloquies and as a Remedy against Conscience as Saul would drive away his evil Spirit by David's Musick This is a great Sin Amos 6.3 They put far from them the evil Day And ver 6. They drink Wine in Bowls but remember not the Afflictions of Joseph Men beguile their Consciences by turning from Pleasure to Pleasure and so put off suing out a Pardon the sense of their Sins and humbling themselves before God and making their Peace with God This is the Work of your Lives Therefore when Business Entertainments Sports and Pleasures take up your Time and will not allow you to be solitary
meditate therein Day and Night And this I suppose is that Meditation which is required of the simpler sort of Christians Certainly it is every one's Duty to meditate but every one hath not Riches of Invention and cannot command their Thoughts they are slow of Conception what then shall they continually live in the Neglect of a necessary Duty No here is a Help read and ponder what thou readest urge thy Soul do as the clean Beasts chue the Cudd go over and over it again You have often seen the Beasts when they have done feeding chew over their Food again and so prepare it for the Stomach thus may the meanest Christians do they may urge their Hearts with what they read whereas their Thoughts are not like a Ball struck against a Wall that cometh to hand again but as a Ball struck into the open Air that returneth not Certainly Meditation is one of the Exercises of Godliness and they that delight in the Law of God will be meditating pressing and fixing it on their Hearts Psal. 1.2 His Delight is in the Law of the Lord and in his Law doth he meditate Day and Night for we muse upon what we love 4. Prayer that 's another Exercise of Godliness Here we have our constant Commerce with God If there were no other Use of Prayer but only to appear before God to do our Homage to profess our Service and Dependance upon him it were enough but it is a means of spiritual Acquaintance by these private Soliloquies God and the Soul grow intimate and we unbosome our selves to God as intimate Friends are often together speaking one to another Prayer is such a necessary Duty and a part of Godliness that it is often put for the whole Worship of God Acts 2.21 Whosoever shall call upon the Name of the Lord shall be saved it is only express'd by that On the other side Atheism is expressed by not calling on God's Name Psal. 14.4 Who eat up my People as they eat Bread and call not upon the Lord. There is not a Swine but is better regarded than God they are tended Morning and Evening but God is forgotten O what Honour is put upon Dust and Ashes to speak to the great God! Prayer is to be reckoned among our Privileges If we had such Freedom of Access to an earthly Prince we would not reckon it a Burden It is a part of our Liberty by Christ that was purchased at a dear rate therefore let us often call upon God with Thankfulness God hath been at a great deal of Cost to erect a Throne of Grace that we may pray with Confidence Having Boldness to enter into the Holiest by the Blood of Iesus Heb. 10.19 If a charitable Man should see a Company of Beggars wandring in the Street in the time of Worship and their Pretence is that there is no room for them in the publick Place of Meeting and he should build a Chappel for them they would be without Excuse God hath been at great Cost to provide a Throne of Grace that we might not neglect Prayer 5. Singing of Psalms that is one of the Exercises of Godliness and is of great Use in the spiritual Life though usually it be performed perfunctorily and customarily It is chiefly required as a solemn Profession of Worship As far as the Voice will extend we proclaim it to all the World that we are not ashamed of God's Worship David calls upon the Nations to make a joyful Noise to God Psal. 66.1 2. Make a joyful Noise unto God all ye Lands sing forth the Honour of his Name make his Praise glorious As it is the Custom of Nations to proclaim what they would have noted and observed by Sound of Drum and Trumpet so by Singing we manifestly own God's Worship and Service But this is not all it is an excellent way of Instruction Col. 3.16 Teaching and admonishing one another in Psalms and Hymns and spiritual Songs singing with Grace in your Hearts unto the Lord. It was one means of Austin's Conversion Quantum fluminis in hymnis canticis suavi sonantis Ecclesiae How did he weep and mourn when he heard the Psalms sung by the Church to think of the Mercies and Dispensations of God to the Church And it is a Fruit and Effect of spiritual Delight the Vent we give to it Look as Drunkards when filled with carnal Mirth they howl out their wanton Songs So when the Soul is filled with spiritual Consolation it breaks out into Singing The Apostle alludes to it Ephes. 5.18 19. Be not drunk with Wine wherein is Excess but be filled with the Spirit speaking to one another in Psalms and Hymns and spiritual Songs singing and making Melody in your Heart to the Lord. It gives vent to strong spiritual Affections when the Heart is ravished and overcome with the Love of God It is a more distinct and fixed Reading a Reading with Meditation Singing and Meditation are put for the same thing Psal. 104.33 34. I will sing unto the Lord as long as I live I will sing Praises to my God while I have my Being my Meditation of him shall be sweet Singing is but a more distinct Pronunciation that we may have more liberty for Thought and Meditation as we go over those Portions of Scripture that are sung in the Church 6. A religious use of the Seals Baptism must not be forgotten tho not to be reiterated Look as Christ told Peter when he washed his Feet Iohn 13.7 What I do thou knowest not now but thou shalt know hereafter So you are to look after the Fruits and Effects of your Baptism and of your Engagement to Christ in your Infancy and what Benefit you have by virtue of your being baptized into Christ. But especially the use of the Supper that 's one of the Exercises of Godliness it is the Seal of the Covenant It is called The New Testament in Christ's Blood Luke 22.20 that is it is a Sign and Seal of it Sacramental Speeches must be understood sacramentally Now this is a high Condescension on God's part with what Reverence should we come to such an Ordinance as if his Word did not suffice but we must have all ways of Ratification and Assurance The Lord's Supper is the Map of the Gospel all the Mysteries of Salvation are here abridged it is the Epitome of the Gospel Christ's publick Monument to the Church Look as Kings will not only have their Royal Acts and Deeds recorded in faithful Chronicles but also erect a publick Monument to keep up their Memory so the Lord Christ would not only have his Royal Acts recorded in the Chronicles of the Scripture but hath erected this publick Monument that we may remember what he did for us how he triumphed over Principalities and Powers and made a Spoil of them openly It is a visible Pledg of his second Coming Christ would have it celebrated in the Church to awaken our Hopes our Thoughts and our
of the Glory of the World to come as if we did see Christ upon his white Throne and Paul with his Crown of Righteousness and all the faithful Ones in Abraham's Bosom If a Beggar were adopted into the Succession of a Crown would he not please himself in forethinking of the Happiness Honour and Pleasure of the Kingly State So we vile Creatures that are adopted to be Coheirs with Christ if we did hope to be Heirs of the Kingdom of Heaven Heaven would have more of our Thoughts and take up more of the Musings of our Souls We should still observe what we muse upon most carnal Thoughts and carnal Projects discover a carnal Heart When we are always thinking of plucking down Barns and building greater advancing our Families and providing worldly Encrease when we are talking to our selves as Luke 12.18 He thought within himself What shall I do because I have no room where to bestow my Fruits And he said This will I do I will pull down my Barns and build greater c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies he was framing Dialogues with himself of bestowing his Goods this shews a carnal Heart So Iames 4.13 To day or to morrow we will go into such a City and continue there a Year and buy and sell and get Gain It is usual with Men to live upon the Reversion of their Hopes and feed themselves with the pleasure thereof As young Heirs spend upon their Hopes and run out their Estates e're they possess them so doth the Soul either in Matters carnal or heavenly still feed upon its Hopes And therefore if there be such an earnest Hope you will be entertaining your Spirits with Suppositions of Heaven and framing Images of the Glory of the World to come 2. It bewrays it self by hearty Sighs and Groanings and Longings after this Happiness Rom. 8.23 And not only they but our selves also who have the first Fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Body They that have once tasted of the Clusters of Canaan that have the first Fruits of the Spirit have tasted of the Goodness and Sweetness of God in Christ think they can never be soon enough with him in Heaven When shall it once be They are still looking out and the nearer they come to Enjoyment the more impatient they are of the Want As natural Motions are swiftest in the end a Stone the nearer it is to the Center it moves the faster so the longer a Christian lives in Christ the more he sends forth his Desires and Heart after his Happiness and therefore groans waiting for the Revelation of the Sons of God and for this blessed Hope The Apostle says The earnest Expectation of the Creature waiteth for the manifestation of the Sons of God Rom. 8.19 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a lifting up of the Head as we are wont to put out our Head to see if we can spy a thing a great way off as Iudg. 5.28 Sisera's Mother and the Ladies looked out at the Window and cried through the Latice Why is his Chariot so long in coming as if they would spy him afar off So the Soul is still looking out When will the Change come when will it once be They would have a fuller Draught of the Consolations of the Spirit more Freedom from Sin and a more entire Love of God they have had some Taste already therefore they long for the encrease and full perfection of it 3. By lively Tastes and Feelings It is said of a Believer He hath eternal Life Iohn 3.36 that is in the beginnings of it he hath some Taste here upon Earth Hope is called not only Living but lively Hope 1 Pet. 1.3 because it quickens the Heart and fills it with a solid spiritual Joy And Rom. 5.2 We rejoice in hope of the Glory of God It is a Joy that is for Enjoyment and Possession In worldly things there is Pain and Travel and burdensom Expectation till we come to enjoy a thing but a Christian rejoiceth in his Hopes So 1 Pet. 1.8 In whom believing ye rejoice with Ioy unspeakable and full of Glory It is true all feel it not in such a degree it depends on a Sense of Grace which all Believers have not always but all Believers whenever they meditate upon Heaven they find Sweetness shed abroad in their Hearts when they think what is provided for them by Christ. Worldly Hope is only as a Dream of a Shadow there is Pain and Travel in Expectation and there is no Satisfaction when we come to Fruition but our Hopes in Christ fill the Soul with this lively Joy Look as the Patriarchs that waited for the Coming of Christ the Consolation of Israel they hugged the Promises O here 's a sweet Promise that will yield a Messiah at length that shall save the World Thus they rejoiced in what they foresaw concerning Christ in Vision Type and Figure So Christians that wait for Happiness and Blessedness to come how do they find a great deal of Sweetness shed abroad in their Hearts by meditating upon their Hope II. To shew the Influence it hath upon the spiritual Life 1. It purgeth the Heart from Lusts and the Filthiness of Sin 1 Iohn 3.3 Every Man that hath this Hope in him purifieth himself even as he is pure How doth this Hope make him purify himself Thus the things we look for are all holy and pure it is a great part of our Portion in Heaven to be freed from Sin to be Consorts of the immaculate Lamb Now the Soul will say thus Do I look upon this as my Happiness Do I hope to be like Christ hereafter and be freed from the Burden of Corruption and can indulge and allow these Lusts in my Heart A Man hopes for nothing de futuro which he would not presently compass were it in his Power We do not look for a sensual Paradise but for a pure and blissful Estate that is made up of Sinlesness and Purity and therefore whoever hath set his Heart upon the Hopes of Christianity the Vision of God and Fruition of Christ he must needs begin here especially since God hath required Preparation here we are to be made meet seasoned and qualified to accomplish the Months of our Purification to prepare our selves more and more for these glorious Hopes 2. It withdraws our Hearts from present things Phil. 3.20 Our Conversation is in Heaven from whence also we look for the Saviour the Lord Iesus Christ. A Christian lives in the Earth as if he were in the midst of the Angels We are weaned from the World by looking for better things and so the World is out-shined As a Man that hath looked upon the Sun his Eyes are dazled and cannot see an Object less glorious So when we look within the Vail upon our blessed Hopes the Glory of the World is obscured The Apostle renders
but a small matter in comparison of what God hath provided for you A Christian's Blessings are future his Crosses are present therefore we need some Support Now Hope is of great use in Affliction and Temptation this appears by the Comparisons that are used it is called an Anchor in the stormy Gusts of Temptations and a Helmet in all Spiritual Conflicts There are Fightings without and Fears within here is an Helmet here is an Anchor Hope is the Anchor of the Soul and the Apostle reckons up all the Properties of a good Anchor it must be firm sharp and enter into good Ground so saith he Heb. 6.19 Which Hope we have as an Anchor of the Soul both sure and stedfast and which entreth into that within the Vail here is a sure hold-fast upon good Ground it is a weighty Anchor which will not bow nor break Mariners when they have cast out a good Anchor which is fastned to the Ship with a strong Cable they sleep quietly tho the Winds blow and the Storms and Tempests arise they know the Anchor will keep them from floating and dashing upon the Rocks So Hope is a good Anchor Then it is an Helmet Ephes. 6.17 And take the Helmet of Salvation that is Hope 1 Thess. 5.8 And for an Helmet the Hope of Salvation The Apostle reckons up all the pieces of the Spiritual Armour Faith that is a Shield for the Body but Hope that is an Helmet for the Head as long as we can lift up our Heads and look up to Heaven we are safe whatever befals us it will hold out in the midst of all the fiery Darts that are cast at us 6. This looking for the blessed Hope is of use to resist Temptations Sin makes many Promises and so prevaileth by Carnal Hopes Balaam was moved to curse God's People against his Conscience but when he boggled and stuck at it Come saith Balac I will give thee Gold and Silver this puts quickening into him The Fool in the Gospel promised himself long Life Luke 12.19 Soul Soul thou hast Goods laid up for many Years take thine Ease eat drink and be merry So Ier. 44.17 We will certainly do whatsoever thing goeth out of our own Mouth to burn Incense unto the Queen of Heaven as we have done we and our Fathers our Kings and our Princes in the Cities of Judah and in the Streets of Jerusalem for then had we plenty of Victuals and were well and saw no Evil. And so the Devil comes to Christ and makes the Temptation as strong as he can Mat. 4.8 9. He sheweth him all the Kingdoms of the World and the Glory of them And saith unto him All these things will I give thee if thou wilt fall down and worship me And Babylon's Fornication was presented in a Golden Cup there are Baits of Honour and Preferment to draw them to Popery and Heresy Now Faith sets Promise against Promise and Heaven against Earth and the Pleasure at God's Right-hand against Carnal Delight As one Nail drives out another so one Hope and one Promise drives out another Carnal Motions are defeated by Spiritual Promises and those Motions that are presented to the Soul SERMON XIII TITUS II. 13 Looking for c. Vse 1. INformation 1. It informs us that we may look for the Reward Those Men would be wiser than God that deny us a Liberty to make use of the Spirit 's Motives they begrudg God's Bounty To what end should God propound Rewards but that we should close with them by Faith Graces may be exercised about their proper Objects without Sin It requireth some Faith to aim at things not seen The World is drowned in Sense and present Satisfactions they are Mercenaries that must have Pay in hand their Souls droop if they do not meet with Credit Applause and Profit they make Man their Pay-master They have the Spirit of a Servant that prizes present Wages above the Inheritance but it is the Work of Grace to look for the blessed Hope and a great help to us in our Work It was the Comfort of Christ's Human Soul Heb. 12.2 Who for the Ioy that was set before him endured the Cross despising the Shame Christ as Man was to have rational Comforts and human Encouragements Nothing is sinful but coveting the Reward whilst we neglect the Work when we will be Mercenarii but not Operarii we would receive the Reward but not do our Work We are all born Libertines we would sever the Reward from the Duty Hosea 10.11 Ephraim is an Heifer that is taught and loveth to tread out the Corn but not to break the Clods in treading out the Corn there was Pleasure and Profit but in breaking the Clods Pain and Labour Or else we sin in having a carnal Notion of Heaven our looking for Heaven is like their looking for Christ as the Consolation of Israel Some of the Jews look for a carnal Messiah so do many Christians for a carnal Heaven for base Pleasures fleshly Delights such Hopes debase the Heart it is the Priviledg of our Profession that we have a sublime Hope Or else we sin in looking for the Reward as the Fruit of Merit if we expect it as Wages for Work done we are Mercenaries Sin and Death are as Work and Wages Rom. 6.23 The Wages of Sin is Death but the Gift of God is Eternal Life through Iesus Christ our Lord. Eternal Life is a Donative What is the reason of this Difference because wicked Men stand upon their own bottom but Christ hath obtained this Priviledg for us Wicked Works are ours meerly evil but the Good we do is by God's Grace as a Servant tradeth with his Master's Estate I am bound to do Good and am forbidden to sin when I do that which is forbidden I deserve Punishment but when I do that which is commanded I do not deserve a Reward because I am bound to do it Jude 21. Looking for the Mercy of our Lord Iesus Christ unto Eternal Life It is Mercy that we are called Mercy that we are glorified neither before Conversion nor after Conversion do we deserve any thing We serve a good Master he hath provided Comforts for us not only against our Misery but our Unworthiness we have not only Glory as a Reward but Mercy as the cause of it Glory out of the hands of Mercy Thus must you look for the Reward and build your Hopes of it As you pray so must you expect now you will not pray Lord give me Heaven for I deserve it natural Conscience would blush at the Immodesty of such a Request Who would not have the Title of Inheritance rather than of Hire Again our own Happiness must not be our ultimate End Man was made for a twofold End to glorify God and enjoy him for ever they must both go together we must desire the Enjoyment of God that we may glorify God to all Eternity otherwise Interest swayeth us more than Duty First we love God out of
for the blessed Hope 2 dly The Time when our Enjoyment shall be full when Body and Soul shall be glorified that is at the time of Christ's Appearing At the glorious Appearing of the Great God and our Saviour Iesus Christ. Every one would have the blessed Hope but first there is a glorious Appearing In this second Branch there is the Person that must appear and the Kind or Manner of his Appearing 1. The Person who must appear Iesus Christ described by a Name of Power the Great God and a Name of Mercy and our Saviour as usually such kind of Attributes are mingled in Scripture Power and Goodness 2. The Kind or Manner of his Appearing it 's glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Appearance of the Glory of the Great God The Apostle opposed the second Coming of Christ to the first then it was an humble mean Appearance now it is full of Glory But what is meant by this glorious Appearing Some dream of his Personal Reign before his coming to Judgment but that is a Fancy The Scripture only acknowledgeth two Comings of Christ Heb. 9.28 He shall appear the second time without Sin to Salvation There is only his first and his second Appearing After he had once offered himself and ascended into Heaven and sat down at the Right Hand of God there is no more Corporal Presence of Christ upon Earth But will there not be at least a Glimpse Will he not come in the Clouds for a while to convert the Jews and set things to rights in the World Will he not appear for a very little while and so vanish again as he appeared to Paul at his Conversion Acts 9.3 So some think and therefore distinguish between his Appearing and his Coming but without Warrant from Scripture for these two Appearing and Coming are all one and the Expressions are promiscuously used in Scripture Col. 3.4 When Christ who is our Life shall appear 1 John 3.2 When he shall appear we shall be like him So that this Appearing is his Coming to Judgment this is that we must look for And therefore the Point I shall first observe is this Doct. That it is the Duty and Property of God's Children to look for Christ's second Coming to Iudgment There are two choice Scriptures that do describe the Communion of the Church with Christ and the Dispensations of Christ to the Church and they both conclude with a Desire of his Coming In the Canticles where the Churches Communion with Christ is described this is the last the Swan-like Note which the Church sings Come Lord And so in the Revelations where God's Providences to the Church are described this is the last Note the Swan-like Song Even so come Lord Iesus Compare Cant. 8.14 with Rev. 22.20 In the former it is said Cant. 8.14 Make haste my Beloved and be thou like to a Roe or to a young Hart upon the Mountains of Spices Christ is not slack but the Church's Affections are very strong and vehement all the seeming Delay is occasioned by the Earnestness of our Desire A Harlot would have her Husband defer his Coming but the Church like a chaste Spouse thinks he can never come soon enough Those that go a Whoring after the World neither desire Christ's Coming nor love his Appearing but those that are faithful as the Spouse is to Christ this is the Desire of their Souls Make haste my Beloved So Rev. 22.20 Christ saith Surely I come quickly and the Church like a quick Eccho takes the Words out of Christ's Mouth Even so come Lord Iesus There is the same Spirit in the Church that was in Christ the Spirit of the Head is in all his Members and therefore they speak the same thing and long for the same thing Christ speaks in a way proper to himself Surely I come and the Church speaks in a way proper to her self Even so come Lord Iesus He by way of Promise and we by way of Supplication Christ's Voice and the Church's Voice are Unisons Here is his Proclamation Surely I come and here is the Churches Acclamation Even so come Lord Iesus Christ says I come as desiring our Company the Church says Lord come as desiring his Company And thus we are taught to pray in the Lord's Prayer Thy Kingdom come that we may always keep those Desires aâ—oot that Christ's Kingdom in the whole Flux from the Beginning to the last Period may come The Day of Judgment is the most Imperial Act of Christ's Kingly Office and therefore we do not only pray for the Beginnings here but also for the Consummation hereafter And mark we that live in the latter Ages of the World have an Advantage of the Church in the Primitive Time It was the solemn Prayer of the Church heretofore as Tertullian sheweth us pro morâ finis for the Delay of Christ's Coming that his Designs and Decrees might be accomplished in the World that the Kingdom of Grace might be spread far and near And we that live in the Dregs of Time pray for the hastening of Christ's Coming for the imbracing of our great and glorious Hopes that the Name of God may be no longer dishonoured that the Kingdom of Sin Satan and Antichrist may have an End They expected the Revelation of Antichrist and we his Destruction Thus the Saints are described to be those that look for a Saviour Phil. 3.20 For our Conversation is in Heaven from whence also we look for a Saviour the Lord Iesus Christ. Paul speaks in his own Name and in the Name of all that were like himself We look c. The Saints here are a Company of Expectants always waiting for the good Hour of their Preferment when Christ will come that he may conduct them to everlasting Glory And they not only look'd for it but longed for it and therefore it is said they love his Appearing 2 Tim. 4.8 It is notable Paul doth not mention there other Marks and Characters not for me only but all that believe and faithfully serve and obey Christ but he describes them by this which is an essential Character of the Saints for it notes the Disposition of their Hearts not for me only but for all those that love his Appearing There are several Reasons may be given why this is the Duty and Property of the Children of God still to look for Christ's glorious Appearing Look upon their Temper their Relation their Priviledges and the Profit they gain by this Expectation 1. Look upon the Temper of the Saints within them there 's the Spirit Faith Love and Hope and all these put them upon this Desire there is the Spirit Rev. 22.17 The Spirit and the Bride that is the Spirit in the Bride say Come The Holy Ghost breeds and stirs up Desires and begets those holy Motions in their Hearts and the Church answereth his Motions This is a Disposition above Nature Carnal Nature saith Stay but the Spirit saith Come If it might go by Voices in
the World whether Christ should come or no do you think carnal Men would give their Vote this way for Christ's Coming The Voice of corrupt Nature is Depart Iob 22.14 Therefore they say unto God Depart from us for we desire not the knowledg of thy Ways that 's the Language of their Hearts Carnal Men are of the Mind of the Devil when Christ wrought a Miracle in casting out a Devil and discovered somewhat of his Divine Power the Devils were afraid as if he were coming to Judgment already Matth. 8.29 Art thou come hither to torment us before the time The Devil cannot endure to hear of Christ's Coming no more can carnal Men for they are of his Mind If Thieves and Malefactors might have the Liberty to choose whether there should be Assizes yea or no do you think they would look for and long for the Judg's Coming and the Day of his Approach So corrupt Nature hath no Desire of this Day It is the Spirit in the Bride that says Come as soon as the Spirit of Grace works in us there is a Bent and Inclination this way 1 Pet. 1.3 Who hath begotten us again unto a lively Hope Spiritual Desires come from Heaven and thither they tend As soon as the Spirit works Grace in the Heart it looks out this way the Heart is bent thither from whence it receives all it hath as all Creatures love the Place of their Original The great Work of the Spirit is to bring us and Christ together The Spirit comes from the Father and the Son to bring us to the Father by the Son and therefore the Spirit stirs up those holy Groans in us When will he come Then look upon the Graces of a Christian there is Faith Love and Hope 1. Faith The Ground of this Looking is the Promise now Faith stands waiting for the Promise as if it were already begun to be accomplished Look as Rebeka espied Isaac a-far off so Faith espies Christ a-far off Faith is the Evidence of things not seen and looks upon Christ as if he were already on his way and so makes the Soul stand ready to meet and receive him As a loving Wife stands upon the Shoar and looks for the Return of her Husband and the Sight of every Ship makes her to realize by an active and loving Fancy the Sweetness of an Interview So Faith stands waiting for the Coming of Christ and the Approaches he makes towards the Church 2. Love 1 Pet. 1.8 Whom having not seen ye love The Saints love Christ whom they never saw We know Christ by hear-say here in the Church not by Sight he wooes us as Princes use to do by Picture therefore they long for his Appearing Whosoever is a Friend to Christ will find his Heart long for Christ of whom he hath so often heard in the Word and so often tasted in the Supper Love is an Affection of Union it desires to meet the Party loved so is Love to Christ it is not satisfied with the present State but it cries out Come come Why is his Chariot so long a coming It longs to see him whom it hath heard of so often and so much and of whose Sweetness it hath already tasted for this Love is not only kindled by the Knowledg we have of him by hear-say but by Experience Christ first comes in the Heart by Grace and then the Soul having tasted the Sweetness of it longs for another Coming When will he come in the Clouds that we may see him as he is And as Love to Christ so also Love to the Saints enkindles this Desire We have not all our Company here in the World and till we all meet together we shall never be satisfied 3. Hope that is another Grace God sitteth us with Graces as well as Happiness The Lord doth not only provide a glorious Estate for us but Grace to expect it and stirs up Affections in us sutable thereunto As in the privative Part of Salvation Christ doth not only deliver us from the Hurt of Death but from the Bondage and Fear of Death Despair is the Beginning of Hell So in the positive Part of Salvation the Lord doth not only provide Heaven and Happiness for us but Hope that we may look for this Happiness We are begotten again to a lively Hope 1 Pet. 1.3 And to wait for his Son from Heaven 1 Thess. 1.10 Hope was made on purpose for this thing that we expect our full and future Happiness When the Affection of Hope is elsewhere placed and turned to carnal things it is like a Member out of Joint It was made and framed on purpose that we might look for this glorious Appearing of Jesus Christ. 2. Look upon their Relation to Christ. There are two Relations the Scripture usually takes notice of with respect unto the Day of Judgment Christ is our Master and our Husband As he is our Master we must look for him It is the Property of a good Servant to wait for his Master 's Coming Mat. 24.46 Blessed is that Servant whom his Lord when he cometh shall find so doing Here we have only present Maintenance but hereafter we shall receive our Wages Rev. 22.12 Behold I come quickly and my Reward is with me A Servant of God should remember that when Christ comes he will not come empty-handed he is your good and bounteous Master Here you have but an Earnest as when you hire a Man you give him Earnest But now because God would not have our Affections to be servile therefore there is a sweeter Relation we are to look for him not only as a Lord and Master but as an Husband and therefore it is the Bride that saith Come Rev. 22.17 Here we are only contracted to Christ he hath pass'd his Promise to us but the Day of Judgment is the Day of solemn Espousals Hos. 2.19 I will betroth thee unto me for ever Here in the Covenant of Grace Christ doth pass a Promise to the Church here he comes to give us a Pledg and take a Pledg from us As Tertullian saith Christ took from us the Token and Pledg of our Flesh and is gone to Heaven to make all things ready and he hath left with us the Token of his own Spirit that so we might long for the time when he shall come again for the Consummation of this happy and glorious Marriage that is between him and us We are to wait for Glory as a Servant for his Master and as a Bride or Virgin betrothed doth wait for the Coming of him that hath promised Marriage to her 3. Look upon a Christian's Privileges which we shall then enjoy and certainly Christians must needs desire Christ's Coming The Day of Judgment is the Day of Manifestation the Day of Perfection the Day of Congregation and the Day of Glorification 1. It is called a Day of Manifestation of the Sons of God Rom. 8.19 The earnest Expectation of the Creature waiteth for the Manifestation of
the part of Physician not of a Judg he burneth us cutteth us puts us to pain but not to do us hurt not to satisfy Vengeance but to better our Hearts Hic ure hic seca Domine modo parcas in aeternum Our Afflictions are troublesome to the Flesh as Punishments are we cannot expect full Security or total Exemption from them Again they come not by chance Affliction doth not spring out of the Dust but they come by special Dispensation as Punishments also they do not come by chance Sin is for the most part the occasion of them God chasteneth them because they have sinned as we quench a Brand plucked out of the Burning or he warneth them that they may not sin again The Chastisements of the Godly serve for Examples as well as the Punishments of the Wicked But they are not properly Judicial Acts to satisfy the Law as a Judg taketh no notice of the Repentance of the Delinquent but of his Fault They are Acts of Love and a part of God's Family-Discipline Brambles are not pruned but Vines Heb. 12.6 For whom the Lord loveth he chasteneth and scourgeth every Son whom he receiveth Bastards are leftto live more at large Again they are for the exercise of Grace not for the destruction of our Persons A Judg doth not punish Offenders because he loveth them but because the Law requireth it If Corrections were Punishments wicked Men should have the greatest share Heb. 12.10 He chasteneth us for our Profit that we might be Partakers of his Holiness A Judg looketh to the Good of the Common-wealth to keep Authority and the Majesty of Government not the Benefit of the Malefactor 1 Cor. 11.32 When we are judged we are chastened of the Lord that we may not be condemned with the World The Godly are punished here that they may not be condemned hereafter The Scripture every-where maketh it a part of our Blessedness Iames 1.12 Blessed is the Man that endureth Temptation Phil. 1.29 Vnto you it is given in the behalf of Christ not only to believe on him but also to suffer for his sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are Dispensations of Love Answ. 2. For Death This was the primary Effect of Sin yet it remaineth Gen. 2.17 In the day thou eatest thereof thou shalt surely die But the Curse of the Law is become a Blessing of the Gospel Death is ours 1 Cor. 3.22 Whether Paul or Apollo or Cephas or the World or Life or Death c. all are yours Adam might have lived here happily for ever but Christ hath provided a better place for us there is a deep Gulf which cannot be passed but by Death our present Earthly Nature is not fit for that happy State 1 Cor. 15.50 Flesh and Blood cannot inherit the Kingdom of God neither doth Corruption inherit Incorruption If Christ could have contented himself with giving us an Earthly Paradise Death had not been necessary That State in the Garden was an innocent and happy but an Earthly State These Bodies of ours that need Meat and Sleep would have sufficed for the Earthly Garden but we expect a greater Benefit and therefore we must be contented with the Way and Passage Sense and Reason telleth us that these Bodies which we now carry up and down are not fit for that State we must lay what we received from Adam in the Grave that when it is purged and renewed we may be like to Christ. The Grain liveth not except it die the Shed and old House is pulled down that God may raise a more glorious Structure If all Believers should be wrap'd up into Heaven and changed Miracles would be multiplied without need It is no Punishment to lose our Corruption and Mortality 3. The next Proposition is this That the fairest part of this Redemption is hereafter then our Happiness in Christ is perfect Luke 21.28 When these things begin to come to pass then look up and lift up your Heads for your Redemption draweth nigh Ephes. 4.30 Grieve not the Holy Spirit of God whereby ye are sealed unto the Day of Redemption Then we are past Gun-shot and out of Harm's way We are fully redeemed from the Guilt of Sin when there is no Monument of God's Displeasure left We must be like our Head in all Conditions We are not fully freed from the Relicks of Sin till the Resurrection that we may have new Matter to glorify God when we come to Heaven Old Adam is not quite abolished till God be all in all Secondly He hath delivered us from the Power of Sin He paid the Price on the Cross therefore it is said Rom. 6.6 Our Old Man is crucified with him that the Body of Sin might be destroyed that henceforth we should not serve Sin When Christ lay a dying Sin lay a dying and bled with him on the Cross then was Grace purchased and therefore Faith should look upon Sin as dead and actually crucified it is done in the Mystery And then he ascended and poured out the Spirit now to accomplish this Work God is satisfied and Christ's Work lieth now with Satan and our own Hearts 1. For Satan He is dispossessed and cast out at Conversion Luk. 11.21 22. When a strong Man armed keepeth his Palace his Goods are in Safety But when a stronger than he shall come upon him and overcome him he taketh from him all his Armour wherein he trusted and divideth his Spoils Then Christ taketh away the Prey The Devil may trouble us but he is but a Tyrant cast out he can no more reign And by preserving Grace he keepeth possession Christ will not lose Ground when once he hath got Footing Rom. 16.20 The God of Peace shall bruise Satan under your feet shortly As Ioshua called unto his Companions chap. 10.24 Come near put your Feet upon the Necks of these Kings 2. As for our own Hearts He breaketh the Yoke and sets the Will at Liberty and maketh us free for God Rom. 6.17 But God be thanked ye were the Servants of Sin but ye have obeyed from the Heart that form of Doctrine which was delivered to you It was a willing Bondage but now we are made a willing People then our Consent was voluntary now our Resignation is so too There are indeed some Relicks of Corruption and Opposition left there are inward Monuments of the Fall as well as outward as there are some grudgings of a Disease after a Cure but in Heaven all is perfect and even now there is not a willing Subjection but a Resistance made to Sin Vse 1. To exhort us to Thankfulness to our Redeemer Remember your former Bondage it is a woful Captivity to be under Sin Those that are under Sin are under the Curse of the Law and the Tyranny of the Devil we could have no boldness with God as a Father nor look him in the Face the Law is against us God is the Judg Satan the Jaylor our own Consciences an under-Keeper Our Fears of Death
I would Gal. 5.17 Go to Christ for help he was sent for this purpose to redeem you from Iniquity and dissolve the Devil's Work 1 John 3.8 For this purpose the Son of God was manifested that he might destroy the Works of the Devil It is his Office to purge the Church to set us at Liberty to destroy Satan's Power to free us from our Passions and Corruptions therefore go complain to him of the strength of your Sins for he will help you Vse 4. Comfort in our Conflicts You are sure of a final Victory before you enter into the Combate e're long we shall be out of the reach of Temptation and the Spirit shall be all in all Vse 5. Examination 1. Art thou sensible of thy natural Bondage so as to grieve under it As the Apostle Rom. 7.23 24. I see another Law in my Members warring against the Law of my Mind and bringing me into Captivity to the Law of Sin which is in my Members O wretched Man that I am who shall deliver me from the Body of this Death If it be not thus with thee Redemption by Christ will never be precious there is sighing and weariness they lay their sad Estate to Heart as the Church hung their Harps upon the Willows it is the Grief of their Souls that their Lusts held them in Captivity The Children of God complain more of the Relicks of Sin than wicked Men do of the full Power of it 2. Hast thou any Freedom Sense of Bondage is a good Preparative but it is not enough All Christ's Subjects are Kings they rule over their own Lusts though not freed from them altogether they strive against them and keep them under And there is not only a freedom from Ill but a freedom to Good Psal. 110.3 Thy People shall be willing in the Day of thy Power They do not serve God by Constraint but are free to Good and serve God with a great chearfulness as before they served their Lusts. Rom. 7.22 I delight in the Law of God after the inward Man They consult with the Word of God which was before their Bondage and Terror they have an Ability and Strength to do that which is Good there is a new Life in them yet so as they are still excited by the Spirit Vse 6. It informeth us what is true Liberty not to live at large John 8.36 If the Son therefore shall make you free you shall be free indeed Not to have Power and Sovereignty over others not to exercise Command and Authority over others but to subdue our Lusts not to be left to our selves to do what we please that is the greatest Bondage Rom. 6.20 VVhen ye were the Servants of Sin ye were free from Righteousness but to do the Will of God 1 John 3.5 And ye know that he was manifested to take away our Sins and in him is no Sin He died to take away Sin and to make us like himself that the World might know that he was a pure and holy Saviour SERMON XXI TITUS II. 14 And purifying unto himself a peculiar People c. IN this latter Branch I observed Christ's Act and then his Aim His Act he gave himself His Aim and Intention And here is the privative part of Deliverance To redeem us from all Iniquity This I have finished I come to the Positive part And purify to himself a peculiar People zealous of good VVorks He never communicates his Blessings where he doth not bestow his Grace He did not only free us from Hell but from Sin It is well for the Godly that Christ came to take away the proud and carnal Heart to take away Corruption and Iniquity which is their greatest Eye-sore But this is not all there is a positive Blessing Christ did not only come to deliver us from Sin but communicate Grace That he might purify to himself a peculiar People Two Points I shall open to you I. That whomsoever Christ maketh his People he first purifieth them or by purifying them maketh them his People II. Those that are purified are reckoned his Treasure or peculiar People Doct. I. That whomsoever Christ maketh his People he first purifieth them or by purifying maketh them his People Here I shall shew you 1 st The Necessity 2 dly The Manner of it First The Necessity of this Purification 1. In regard of God Father Son and Holy Ghost Every Person in the God-head in the dispensation of Grace hath a distinct personal Operation Election is ascribed to the Father Redemption to the Son and effectual Application to the Holy Ghost Now every one of these Operations respects Holiness Election Ephes. 1.4 According as he hath chosen us in him before the Foundation of the World that we might be holy and without blame before him in Love Redemption Ephes. 5.25 26. Christ loved the Church and gave himself for it that he might sanctify and cleanse it with the washing of Water by the Word Sanctification 2 Thess. 2.13 God hath from the beginning chosen you to Salvation through Sanctification of the Spirit and belief of the Truth It is for the Honour of every Person that their Intention may not be frustrate and chiefly upon this ground because by this means they would justify and honour their personal Operation to the World Those that are chosen by the Father must be of a choice Spirit Christ will not be the Head of an ulcerous Body he will not be like Nebuchadnezzar's Image whose Head was of fine Gold his Breast and his Arms of Silver his Belly and his Thighs of Brass his Legs of Iron his Feet part of Iron and part of Clay Dan. 2.32 33. A beautiful Head upon a Negro's Body is monstrous We are Vessels formed and set apart for the Master's use Those that are under his forming come new out of the Forge Unclean Vessels can never be used to any good purpose unless they be washed and sweetned They are to be looked upon as God's Choice Christ's Purchase and the Spirit 's Charge Or if you will have it in other Relations they are God's Children Christ's Members and the Spirit 's Temples God's Children must resemble their Father Christ's Members must be like their Head and the Holy Ghost will not dwell in a defiled Temple 2. With respect to themselves and their relation to one another they must be purified 1 Pet. 1.22 Seeing that ye have purified your selves in obeying the Truth through the Spirit unto unfeigned Love of the Brethren see that ye love one another with a pure Heart fervently The Purification of our own Souls maketh us to love Purity in others for Similitude is the ground of Delight and Complacency No Man can delight in the Purity of others unless he be in some measure purified himself Holy Men are only fit for this Communion and Society others go in the way of Cain Jude v. 11. Who was of that wicked one and slew his Brother And wherefore slew he him because his own
Works were evil and his Brother 's righteous 1 Joh. 3.12 Carnal Professors that creep into the Church unawares are full of Envy Strife and Wrath. How can we edify one another in the holy Faith unless we be first holy A Man would think they should be purified to the Love of God nay but they must be purified to the Love of the Brethren 3. With respect to the World A distinct Body should have a distinct Excellency They are a People distinct from the World they are set apart for God Psal. 4.3 Know that the Lord hath set apart him that is godly for himself They are a chosen Generation Many other Societies excel the Church for Strength Policy and worldly Pomp but Holiness and Purity is the Church's Badg Psal. 93.5 Holiness becometh thy House O Lord for ever God's peculiar People must have a peculiar Excellency upon a double ground 1. Because of Likeness to God Exod. 15.11 Who is like unto thee O Lord among the Gods who is like thee glorious in Holiness It is God's Glory and therefore the Churches God is rich in Mercy but glorious in Holiness his Treasure is his Goodness but his Honour is his Holiness and immaculate Purity as among Men their Wealth is distinguished from their Honour 2. Because all the Ordinances hold it forth especially the Ordinance of Initiation So that it is the greatest Hypocrisy in the World to pretend to be God's People and not to be holy because they wear the Badges of Holiness they all come in by the washing of Water Men forget their Baptism 2 Pet. 1.9 He hath forgotten that he was purged from his old Sins Men that are only whited over with the Name of Christians and Sin is still new and fresh as an old thing they forget the Effect of their Baptism That a washed Man should be so foul and noisom still sure they forget or do not know what it is to be baptized into Christ. Secondly The Manner how he purifieth them There is on Christ's part the Spirit and Ordinances and his Merit reacheth to both and on our part Faith 1. On Christ's part 1. The Spirit is necessary Titus 3.5 He saved us by the washing of Regeneration and renewing of the Holy Ghost The Holy Ghost applieth all the Grace which the Father intendeth and Christ hath purchased We are usually said to be saved by the Blood of Christ that was the Merit and Price There was a Grant on God the Father's part Rev. 19.8 To her it was granted to be arrayed in fine Linen clean and white An Authentick Act passeth in the Court of Heaven that we shall have fine Linen as Esther had Garments out of the King's Wardrobe But this is founded on Christ's Merits the Stream in which we are washed flowed out of Christ's Heart 1 Iohn 1.7 The Blood of Iesus Christ his Son cleanseth us from all Sin But then the Holy Ghost as the Executor of Christ's Will and Testament worketh and applieth all The Merit of the Creature is excluded by Christ's Merit and the Father's Grant the Power of the Creature is excluded by the Work of the Spirit he worketh with a respect to Christ's Blood As in the cleansing of the Leper the Bird was to be killed over running Water Levit. 14.5 So in the cleansing of the Sinner there is the Merit of Christ and the Work of the Spirit 1 Cor. 6.11 But ye are washed but ye are sanctified but ye are justified in the Name of the Lord Iesus and by the Spirit of our God If we come to the Father the Father sends us to the Son otherwise he could not look upon us the Son sends us to the Spirit the Spirit sends us to Moses and the Prophets 2. The Ordinances Ephes. 5.26 That he might sanctify and cleanse it with the washing of Water by the Word These are the Ordinances that are specially consecrated and to which Christ's Merit reacheth he hath not only procured the Gift of the Spirit but a Blessing on the Means that we may use them with Confidence The Word helpeth us by way of Declaration and Offer and Baptism concurreth sacramentally by way of signing and sealing and so it is a Means to confirm and provoke the Faith of a Receiver to lay hold on this Grace The Ordinances are an help to call to mind Baptism It is not good to balk the known and ordinary Means of Grace Christ hath purchased a Treasure that cannot be wasted Iohn 17.19 And for their sakes I sanctify my self that they also may be sanctified through the Truth When you come to hear you come to receive the Fruits of Christ's Purchase 2. On our part there is required Faith which also purifieth Acts 15.9 Purifying their Hearts by Faith Christ's Blood cleanseth the Gospel cleanseth Baptism cleanseth the Spirit cleanseth Faith cleanseth all these are not contrary but subordinate neither Christ nor the Word nor the Spirit worketh without an Act on our parts As under the Law the Priest was not only to wash and cleanse the Leper who herein represented God but also after the sprinkling of the Priest he was to wash himself Lev. 14.8 And he that is to be cleansed shall wash his Clothes and shave off all his Hair and wash himself in Water that he may be clean to shew that some Work is required on our part The Work of Faith is to apply to wait to work by Reflection and to stir up Love 1. To apply the Promises of God the Offers of Grace in the Word and the Blood of Christ and all these to purge out Corruption It applieth the Blood of Christ urgeth the Soul with it he died to purchase that Grace which thou wantest The Water and Soap cleanseth but the Hand of the Landress must apply it and rub the Clothes that are washed This is called sprinkling the Conscience with the Blood of Christ Heb. 10.22 Let us draw near with a true Heart in full assurance of Faith having our Heart sprinkled from an evil Conscience and our Bodies washed with pure Water We should thus argue with our selves Surely Christ died to sanctify Sinners his Death cannot be in vain Grace is bought at a dear rate in the offers of the Word God maketh a tender why should I not accept of it Heb. 4.2 For unto us was the Word preached as well as unto them but the Word preached did not profit them not being mixed with Faith in them that heard it But we do not say What shall we say to these things By Faith the Plaister is laid on the Sore 2. In the Use of Means it waiteth for the sanctifying Virtue of the Blood of Christ and looketh upon them as Ordinances under a Blessing Isa. 45.24 Surely shall one say In the Lord have I Righteousness and Strength It casts out the Net at Christ's Commandment Micah 7.19 He will turn again he will have Compassion on us he will subdue our Iniquities and thou wilt cast all their Sins
into the Depth of the Sea They see an All-sufficient Mercy and Power and they wait till God manifests himself 3. It worketh by Reflection and so stirs up Love Gal. 5.6 Faith worketh by Love It sets Love on work and by little and little drieth up the Fountain of Sin Shall I love that which God hateth Ier. 44.4 Howbeit I sent unto you all my Servants the Prophets rising early and sending them saying O do not this abominable thing that I hate Faith representeth God pleading with us and beseeching us by all his Bowels in Christ. Is this thy Kindness to thy Friend Do I thus requite the Lord for all his Kindness to me There is an Exasperation against Lusts the Soul saith Get ye hence Hosea 14.8 Ephraim shall say What have I to do any more with Idols The Soul hath its expulsive Faculty it is at the beck of Love and Love is stirred up by Faith and when it cannot expel Sin it mourneth and groaneth under it as its Burden Vse 1. Are you thus purified Have you passed this Laver The Priests under the Law before they went to the Altar they first washed in the great Laver. You are not his People till you are sanctified Esther was purified before she was brought to Ahasuerus Esther 2. Christ telleth Peter John 13.8 If I wash thee not thou hast no Part in me Though he took humane Nature yet he owneth no Relation to any but the Sanctified Heb. 2.11 For both he that sanctifieth and they that are sanctified are all of one for which Cause he is not ashamed to call them Brethren The Devils cannot say He is Bone of our Bone But what though he took your Natures this is not enough he will disclaim you if you be not sanctified I took Flesh but not for you I died but not for you There is a double Notion of Purification in this Place it noteth Cleansing and Dedication there is a Difference between them and others and between them and themselves Whereas I was blind now I see I could before discourse and hear Sermons for Notions but now my Conscience is more serious I am more freed from Bondage I have a more distinct Hope towards God in Christ my Will is not obstinate and unpliable to the Counsels and Motions of the Holy Ghost my Affections are reduced to a better temper as to earthly things Thus examine your selves Is any thing washed off Vse 2. Information It informeth us that we are all polluted by Nature for we need to be purified e're we are Christ's People Nay it sticketh to us we change our Skin our outward Conversation but no other Laver will wash our Hearts but Christ's Blood If we had Eyes to see our natural Filth we should loath our selves more than we do We are all infected with Self-love and fleshly Natures Tit. 3.3 For we our selves also were sometimes foolish disobedient deceived serving divers Lusts and Pleasures living in Malice and Envy hateful and hating one another But we are partial to our selves we have no spiritual Eye-sight Sin is of a defiling Nature You abhor dirty nasty Creatures all of us are polluted with Sin God that is a Spirit hath other Affections he doth not abhor a Creature because of his Sores but because of his Sins We judg by the Senses Psal. 14.3 They are all gone aside they are altogether become filthy there is none that doth good no not one So we are in the Eyes of God who is a pure Spirit Sin maketh us odious and loathsome to him but we that have Bodies abominate things that are sensibly unclean Vse 3. Let it stir us up to purify our selves yet more and more 1. See your selves in the Glass of the Word They that have most Light do most complain of the Filthiness and Impurity of their Hearts not because there is more Defilement but more Light Sluttish Corners are not seen in the dark Carnal Men are loth to see their own Faces they will not come to the Light We love a flattering Glass but a searching Ministry is hated You have not looked in the Glass enough till it hath stirred up Shame Sorrow and Self-abhorrence Raging against Conviction argueth the Heart is bad When Men cannot endure to see themselves but think all is clean and well it is a Sign of a secure careless Spirit If we keep our selves from foul Sins we do not think of our odious Natures 2. Desire Cleansing as Peter John 13.9 Simon Peter saith unto him Lord not my Feet only but also my Hands and my Head Or David Psal. 51.2 Wash me throughly from my Iniquity and cleanse me from my Sin Sin is a deep Stain hardly got out let it keep us humble God carrieth on his Work by Degrees 3. Use God's Means Zech. 13.1 In that Day there shall be a Fountain opened to the House of David and to the Inhabitants of Jerusalem for Sin and for Vncleanness Rev. 7.14 These are they which come out of great Tribulation which have washed their Robes and made them white in the Blood of the Lamb. The Church knoweth no other Laver and the Effect of it you receive in the Ordinances 4. Keep your selves clean by a constant Watchfulness Iames 1.27 Pure Religion and undefiled before God and the Father is this to visit the Fatherless and Widows in their Affliction and to keep your selves unspotted from the World The World is a dirty Place you will soil your Garments therefore you must avoid all Appearance of Evil hate the Garment spotted with the Flesh. We cannot keep at too great a Distance from Sin a bold Use of our Liberty sheweth the Heart hankereth after Sin as a Raven hovereth within the Sent of the Carrion Doct. II. Those that are purified are reckoned to be God's Treasure and peculiar People The Word in the Original which we translate Peculiar People is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar renders it Populus acceptabilis an acceptable People but not emphatical enough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Wealth Plenty Treasure that which we have above our necessary Substance Yea not only Treasure but the principal Part of it that which is locked up in the Cabinet and takes up but a little Room as Jewels The Expression is taken out of the Septuagint and alludes to those Places in the Old Testament where God calls his People his Jewels or special Treasure Exod. 19.5 Ye shall be a peculiar Treasure to me above all People which is rendred by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And you have another Expression 1 Pet. 2.9 Ye are a chosen Generation a royal Priesthood a holy Nation a peculiar or purchased People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Populus Acquisitionis or Possessionis a People of Possession such as God counts his Heritage his Jewels Mal. 3.17 They shall be mine saith the Lord of Hosts in that Day when I make up my Iewels The Word imports any choice and precious thing that God loves those that are
earnestly Micah 7.3 It is the difference between us and civil Men but unregenerate they are like Cypress Trees fair and tall but fruitless of a comely Life but none of these good Works are to be found in them It is the difference between us and Hypocrites A Hypocrite like a Carbuncle seems to be all on a fire but when you touch it it is quite cold so they pretend to Religion talk much but have no true regular Zeal no spiritual Warmth It is notable our Lord himself proves his Divine Original by his Works Iohn 10.38 Tho ye believe not me believe the VVorks that ye may know and believe that the Father is in me and I in him So is this the sensible Evidence you are in Christ and Christ in you Graces are not always evident in feeling but in Fruit the Effects cannot be hid Then they are Signs and Evidences to God himself the Lord will look upon them as Marks and Evidences of his People Look as the destroying Angel was to be guided by a Sign Exod. 12.12 13. by the sprinkling of the Door-posts not that he needed it but because God would have it to be so So the Lord sutes his Dispensations and guides them by a Sign It is true God in his Gifts is arbitrary but in his Judgments he proceeds by Rule according to our Works At the last Day God will judg you not by your Profession but by your Practice what you have done he will not say You have prophesied in my Name you have eaten and drunk in my Presence but you have fed me clothed me visited me That the Faith of the Elect might be found to Praise and Honour he will have Works produced Not that God wants Evidences of our Sincerity but he will have all the World know we have not been unfruitful A Man that expecteth to be posed is preparing to answer and would give somethink to know the Questions aforehand Christ hath told us what are the Questions upon which we shall be examined and taxed at the Day of Judgment he will say Have you fed and clothed my People have you ministred to their Necessities have you relieved them with spiritual Counsel and Admonition have you been good holy and just Therefore let us provide to give an Answer that we might not be ashamed at the last Day Thus this Zeal for good Works hath the place and room of a Witness to God as the Rule and Measure of his Process to our selves as the ground of our Assurance and to the World as the great vindication of the Honour of our Profession 2. It is a Fruit of Christ's Death partly by way of Obligation for certainly God hath not been at all this cost and labour for nothing he did not project the sending of Christ and Jesus Christ did not so give up himself in the Work of Redemption for nothing but to inflame us to a great height of Piety They that live at a low rate of Holiness cross and disgrace the whole Design of the Gospel they are not apprehensive of the Love of God in giving Christ nor the Love of Christ in giving himself Our Redemption was carried on in such a way not only that the Comfort but also the Duty of the Creature might be raised to the highest Partly again as Christ hath purchased the Gift of the Spirit to fit us for good Works yea to make us zealous in them Titus 3.5 6. According to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Iesus Christ our Saviour Now the Spirit dwelleth in our Hearts to set our Graces a working Iohn 4.14 The Water that I shall give him shall be in him a Well of VVater springing up into everlasting Life So Iohn 7.38 39. He that believeth on me as the Scripture saith out of his Belly shall flow Rivers of living VVater This spake he of the Spirit which they that believe on him shall receive The Spirit is not a Fountain sealed up but flowing forth The Spirit of God is a mighty Spirit and comes in upon the Soul not only as a gentle Blast but as a mighty rushing Wind he comes not only in the appearance of a Dove but of cloven Tongues of Fire Acts 2. He comes as a Spirit of Power to quicken and awaken the Soul to great heights and fervours in Obedience Look as Men acted by Satan the unclean Spirit are restless in Evil and carried headlong as the Herd of Swine into the Sea so those that are acted by the Spirit of God are much more carried on with great Earnestness in the Ways of God The Devil hath not such Advantages to work upon his Instruments as the Spirit of God hath upon us The Devil works and operates in all the Children of Disobedience Ephes. 2.3 The Spirit that now worketh in the Children of Disobedience But the Devil cannot work but by Man's Consent neither can he work immediately upon the Soul but only by the Senses and by the Fancy but the Spirit of God can work immediately upon them in whom he acts Therefore being acted by him they must needs be zealous and earnest for the Spirit of God nescit tarda molimina knows no slow Motions The Soul in it self is dead and slothful and apt to yield to Laziness and Delays but when we are acted and quickened by the mighty Spirit then draw us and we will run after thee Cant. 1.4 When the Spirit puts forth its Force upon the Soul such as are drawn by the Holy Ghost they are not in jest as carnal Men are but in earnest they do not dally with Religion but make it their great business to surprize Heaven and carry on constant Communion with God Matth. 11.12 The Kingdom of Heaven suffereth Violence and the Violent take it by force Vse 1. Information 1. That Grace is no Enemy to good Works Libertinism is ancient and natural Christ died to improve Piety not to lessen it but to raise it to the highest to make us zealous of good Works that we might be carried on to Heaven with full Sails Therefore he that grows looser less watchful against Sin less diligent in the exercise of Holiness less frequent in Communion with God less humble and penitent after committing of Sin offers the greatest Abuse to Grace that may be and perverts its natural Use. There is no freezing by the Fire we may freeze indeed by painted Fire that may make us contract Chilliness and Drowsiness but true Grace is a Fire that warms and inflames our Affections Christ came to make us more chearful and lively but not slack careless and cold 2. It informs us what little Reason the World hath to cry out upon Zealots for Christ died to make us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zealous of good VVorks Men that are only contented with a brain Religion speculative Notions they cannot endure Heats and Fervors they would have
us the more dreggy Delights oppress Reason wound Conscience and so make way for Sorrow 2. Or else it is called strong Consolation in comparison with it self with respect to less or more imperfect degrees of Comfort There is a Latitude in Comfort some have more and some less some have only weak Glimmerings and Drops others have strong Consolation Ioy unspeakable and full of Glory 1 Pet. 1.8 Now a Christian should aim at the highest Degree the stronger your Consolation the better is Christ pleased with it John 15.11 These things have I spoken unto you that my Ioy may remain in you and that your Ioy might be full This makes the Heart of Christ glad when our Counsels are more able to swallow up our Sorrow and revive the Soul in the midst of Trouble In some this Confidence is accompanied with more sensible Doubts Staggerings and Weaknesses though Comfort gets the upper hand in others it is more strong clear and lively and they act in the Ways of God with greater Encouragement 3. It may likewise be called Strong in regard of its Effects 1. It marreth Carnal Joy it puts the Soul quite out of taste with other things Men used Acorns till they found out the use of Bread We content our selves with Husks till we taste of the fatted Calf in our Father's House The Soul must have some Oblectation Love cannot lie idle we are taken with Garlick and Onions till we taste Manna When once we have tasted of the Love of God other things will not be so sweet Cant. 1.4 We will be glad and rejoice in thee we will remember thy Love more than Wine 2. It is stronger than the Evil which it opposeth it swalloweth up all our Sorrows whatever they be Look as we say of Wine or of any Spirits it is very strong when a few Drops can change a great deal of Water into its own Nature So because it overcometh the greatest Evils Terrors of Conscience worldly Miseries and the greatest Anguish and Distress which may befal us therefore it is called strong Comfort A mighty Joy a sense of God's Love in Christ swalloweth up all our Sorrow whatever The Wrath of God is a dreadful thing we can hardly think of it without amazement The fear of Hell Death and Judgment to come these are wont to raise a great Storm in the Conscience but spiritual Joy can only allay it As a wounded Conscience can say there is no Sorrow like unto my Sorrow so a peaceable Conscience can say there is no Joy like unto my Joy Phil. 4.7 The Peace of God which passeth all Vnderstanding shall keep your Hearts and Minds through Iesus Christ. The strength of this Joy is seen by Experience rather than Expression In outward Troubles they can take pleasure in Infirmities 2 Cor. 12.10 Glory in Tribulation Rom. 5.3 The more the Devil seeks to trouble the Saints they have the more Joy and are more than Conquerors Rom. 8.37 and all by the Power of this Joy as the more we seek to wrest a Staff out of a Man's Hands he holds it the faster Tribulations Anguish Distress Fears Torments Difficulties they are all overpowred by this Joy II. How this strong Consolation ariseth from Assurance and Certainty To establish Joy and Comfort two things are necessary Excellency and Propriety The thing in which I rejoice it must be Good and it must be Mine Sutably here in the Text there is an assurance of excellent Privileges and then there is a Qualification annexed that we may understand our own Interest God by his Oath assures us of excellent Privileges in Christ and that 's a ground of strong Consolation Then he requireth a Duty of us that we fly for refuge to take hold of the Hope set before us 1. For the Excellency of our Privileges You know that which will minister solid Comfort to the Soul it had need be Excellent A small Matter though never so sure will not occasion a strong Consolation the Joy is according to the Object Now whether a Christian look backward or forward there is Matter of Rejoicing to the Heirs of Promise Backward there is the Immutability of his Counsel Forward there is a Hope set before us From one Eternity to another may a Believer walk and still find cause of rejoicing in God If he looks Backward there God reveals to him the unchangeable Purposes of Grace before the World was If he looks Forward there is an eternal Possession of Glory when the World shall be no more It is sweet to know what 's past and what 's to come there 's naturally a Curiosity in us which would be satisfied We know what God was doing before the World was and what he will do when the World shall be no more We may know for our comfort God was treating and dealing with Christ about our Salvation putting it into an unchangeable course and he hath for ever provided for the Comfort and Welfare of our Souls that we may enjoy him love him and delight in him for evermore Man out of a natural Curiosity hath a great delight both in History and Prophecy to read what is past and to fore-know what is to come especially what concerns his own Destiny Now God in condescension tells us under the assurance of an Oath what he has done for us what Thoughts of Love he had towards us from Eternity what he will do and how happy our Estate shall be for ever God doth not only satisfy the Curiosity of our Nature that desireth Knowledg but the bent of it that poiseth us to our own Happiness It is sweet to read our Names written in the Book of God's everlasting Decree Luke 10.20 Rejoice because your Names are written in Heaven That God hath set us down as Heirs of all that Grace and Mercy he hath dispensed in his Covenant It is sweet and pleasant to reflect upon his antient Purposes of Grace and by the Eye of Faith to read our Names written and recorded in the Rolls of Heaven When you hear any Offer in the Gospel to say this was God's Purpose and eternal Counsel to bestow this upon me before all Worlds he thought of me then And then there is an Hope set before us thy Lot is fallen to thee in a fair Ground O what Joy is this to Believers that their Souls are fully provided for for ever and ever and they shall have what infinite Mercy can bestow and what infinite Merit hath purchased 2. Another Cause of strong Comfort is Interest and Propriety Besides the Excellency of the Privilege there must be the Clearness of our Interest The Object of Joy is not only good in common but our Good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is a Man 's own is sweet to him It doth not enrich a Man to hear there are Pearls and Diamonds in the World and Mines of Gold in the Indies unless he had them in his own possession So it doth not fill us with
Comfort and Joy to hear there are unchangeable Purposes of Grace and that there was an eternal Treaty between God and Christ about the Salvation of Sinners and that there is a possible Salvation but when we understand this is made over to us When God led Abraham through the Land of Promise to view the Breadth and the Length of it and see the Goodness of it he saith All this will I give thee Gen. 13.15 So here we speak of rich Comforts but happy is the Man that can apply them We speak of abundance of Comfort but it is to those that have an Interest in it not to those that live in their Sins Here is a description of the Parties which must be regarded if we would establish this Comfort When once we take Sanctuary in Christ and run to him as our City of Refuge then God saith All this will I give thee this Hope is thy own and you are those to whom belong these unchangeable Purposes of Grace otherwise it is but a Joy in fancy and conceit It is said of David 1 Sam. 30.6 But David encouraged himself in the Lord his God He comforted himself not only in God but in the Lord his God That God is ours this is a Ground of Comfort As the Father said Tolle meum tolle Deum Take away mine and take away God So the Church Hab. 3.17 18. Altho the Fig-tree shall not blossom neither shall Fruit be in the Vines the labour of the Olive shall fail and the Fields shall yield no Meat the Flock shall be cut off from the Fold and there shall be no Herd in the Stall yet I will rejoice in the Lord I will joy in the God of my Salvation III. How it is dispensed on God's part and how far it is required on ours because every Heir of Promise cannot speak of these lively Comforts those sweet and strong Consolations of the Spirit First On God's part There is a great deal of difference between Christians in respect of God's Dispensations 1. Consider Christ though he loved all his Disciples yet he did not use them all alike familiarly some were more intimate with him and were more in his Bosom In his Transfiguration he takes with him Peter Iames and Iohn Mat. 17.1 And when his Agonies came upon him in the Garden he took the same Disciples with him Mat. 26.37 Tho they were all dear to Christ yet these were chosen out above others to be Witnesses of his Agonies and Transfiguration So though all the Elect are dear to Christ yet there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elect of the Elect some chosen out above others with whom God will be more intimate and familiar All the Saints with respect to the substance of the Covenant are alike beloved Those poor Christians who were scattered throughout Pontus Asia Galatia Cappadocia and Bithynia had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like precious Faith with Peter the Apostle 2 Pet. 1.1 A Jewel in the hand of a Man and of a Child is of the same value though a Man holds it more firm and faster So Faith being conversant about the same Object the Righteousness of Christ as to Acceptance with God is alike precious tho because some have a greater Faith and hold the Jewel faster God may more manifest himself to them and be more intimate and familiar with them We are all saved by the same Mercy redeemed by the same Merit and called to the same Grace and Glory for the substance of it yet in degrees of Grace and dispensations of Comfort there is a vast difference some are feasted with Loves while others are exercised with Sorrows trained up in a way of Duty without Comfort their Apprehensions being more sad and doubtful and their Comforts more dark and litigious For Comfort is not absolutely necessary to Salvation tho we should all aim at it The highest degree of Comfort pleaseth Christ best when our Joy is full then Christ's Heart is most delighted Iohn 15.11 These things have I spoken unto you that my Ioy might remain in you and that your Ioy might be full tho we may go to Heaven without it Look as many carnal Men go to Hell and die away without any actual sense of Wrath to come so I am perswaded it is possible that some Christians may neither in Life nor Death have any feeling of Comfort and Joy Certainly we find some have it not all their Lives till Sickness and the Hour of Death and they are even in the Borders and Suburbs of Heaven their Pulses of Desire and Love beat vehemently after Christ when they are in the end and close of their Lives then their Hearts are filled most with Peace and Joy as natural Motion is swiftest the nearer the thing moved draws to its Center Again others have Comfort and may lose it again these spiritual Swavities are liable to change and such Dispensations may be removed The 5 th of Canticles begins with a Feast and ends with a Story of Desertion There are many ups and downs in a Christian's Comfort and after great Enlargements when a Soul hath been feasted with the Loves of Christ there may be a sad Suspension and our Gourd which seemed to cast a comfortable Shadow upon the Soul may be devoured and eaten up by the Worm of Conscience If our Joy were always full we should look for no other Heaven Thus there is a great deal of difference in regard of God's Dispensation without any breach of Faithfulness he doth not break his Oath in not ministring to us this strong Consolation for God hath not absolutely promised Degrees of Comfort 2. Tho God deals here with great difference yet it is usual with the Lord to give most Comfort to three sorts of Persons 1. To the Poor in Spirit Look as Parents use their weak Children with most Indulgence and Fondness so poor weak Christians that are sensible of their Weakness Wants and Sins have that Comfort which is denied to Persons it may be of greater spiritual Ability Comfort is promised to Mourners and Blessedness to the Poor in Spirit Mat. 5.3 4. Blessed are the Poor in Spirit for theirs is the Kingdom of God Blessed are they that mourn for they shall be comforted Their Interest many times is most sensibly cleared up and they feel the greatest Elevation of Joy and Comfort It is God's wonted Method to revive the Spirit of contrite ones and to bind up broken Bones Isa. 57.15 For thus saith the high and lofty One that inhabiteth Eternity whose Name is Holy I dwell in the high and holy Place with him also that is of a contrite and humble Spirit to revive the Spirit of the Humble and to revive the Heart of the contrite ones God loves to comfort poor humble afflicted Believers whereas others that are full of themselves and of their own Abilities are carried on in a more dark and low way A broken Vessel is fitter to hold the Oil of Gladness than a
full one I mean such who are empty and broken and possessed with a sense of their own Wants Thus our Lord saith Mat. 11.5 The Poor have the Gospel preached to them We translate it too feebly in the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Poor are Evangeliz'd it is such a form of Speech as notes a deep Reception they are all to be Gospelled The poor not in Purse or Estate but poor broken-hearted Sinners they are drenched in Gospel-Comfort and most filled with the good News and glad Tidings of Salvation and a sense of God's Love in Christ. 2. Tho God is at liberty yet usually he fills those which are exercised with hard and long Conflicts with their Corruptions Comfort is Christ's Entertainment for those that return from Victory over their Lusts Rev. 2.17 To him that overcometh that is the Enemies of his Salvation he that hath been long wrestling with the Powers of Darkness and the Inconveniencies of the World and Corruptions of his own Heart and can persevere notwithstanding Assaults and Temptations to him I will give to eat of the hidden Manna that is feast him with inward and spiritual Refreshments figured by Manna and I will give him a white Stone which some say was a Token of Election a white Stone they gave in their Suffrages for Choice of a Magistrate to manifest they had chosen him or else white Stones were given to Wrestlers as a Token of Victory or as among the Romans a black Stone with a Hole in it was a Sign of Condemnation a white Stone of Absolution or in Lots a white Stone was a Token of good Luck and Happiness a black Stone of Misfortune Take it either way Christ will give it to him that overcometh they shall have the Comfort of Pardon and free Justification with God and till then a Man is not fit for Comfort 3. Those that are called forth to great Employments and Trials are seldom without Comfort and this strong Consolation that they may behave themselves worthy of their Trial. Look as Men victual a Castle when it is in Danger to be besieged so God layeth in Comfort aforehand when we are like to be assaulted This we have in the Example of our Lord himself just before Christ was tempted he had a solemn Testimony from Heaven Matth. 4.1 Then was Iesus led up of the Spirit into the Wilderness to be tempted of the Devil Every Circumstance of Scripture is notable and when the Spirit of God notes the time it is to be regarded Then it looks back to the Words before chap. 3.17 Lo a Voice from Heaven saying This is my beloved Son in whom I am well pleased And after this solemn Assurance Then was Iesus led up by the Spirit into the Wilderness to be tempted by the Devil Certainly somewhat there is in that that the same Apostles must see the beaming out of the Divine Glory of Christ and afterwards see his Agony as Peter Iames and Iohn first his Glory in the Transfiguration and then his Agony in the Garden to shew that when once we have had Experience of the Glory of Christ when he hath given us any Signification of his Love any Fore-sight of Heaven and of our Interest in the Comforts of the Covenant then most commonly we are called out to suffer Agonies and bitter Conflicts God's Conduct is gentle and faithful he drives on as the little ones are able to bear he doth not lead into great Temptation until he hath given the Advantage of great Comforts first he stores the Hearts and lays in sweet Consolation and then calls out to Trial. Secondly On our part It is not absolutely required that we should enjoy it but only to seek after it and if we want it to submit to God's Pleasure Comfort is seldom with-held when it is long sought and highly prized I cannot say he is no Child of God that hath not a feeling of this strong Consolation but he is none that doth not seek after it and that hath low and cheap Thoughts of the Consolations of God Iob 15.11 Are the Consolations of God small with thee We are absolutely bound to Communion with God in point of Holiness and to seek after Communion with God in point of Happiness but Rewards differ from Duties and they must be left to God's Pleasure There is a Difference between Comfort and Grace Comfort is a mere Dispensation and is to be referred to the Pleasure of God but we cannot be without Grace without Sin the one belongeth to Communion with God in point of Holiness and the other to Communion with God in point of Happiness and God hath the dispensing of our Happiness the one concerneth our Being the other our Well-being Grace makes us living Comfort makes us lively Christians On God's part if he doth not give us sensible Consolation he is only bound to give us Sustentation and Support and there is no Breach of Duty on our Part to want Comfort provided it be not despised and we do not neglect to seek after it To want Grace or any Degree of it though it be God's Gift is a Sin because the Creature is under a moral Obligation but to want Comfort is no Sin because that 's a thing given not required Grace is given and required Comfort is required that we should seek after it but for its Attainment we must leave that to God's Pleasure and tarry till the Master of the Feast bids us sit up higher and till then we must be content with our Measure and Degree And this is God's Course he gives less Comfort that we may look after more Grace and in the Decay of Comfort a Christian many times doth receive a greater Increase of Grace as you know a Summer's Sun that is clouded yields a great deal more Refreshment and Comfort than a Winter's Sun that shineth It is an Advantage to be kept humble and therefore we must submit to God's Will and be contented with unutterable Groans tho we have not the unspeakable Ioys of the Spirit 1 Pet. 1.8 Rom. 8.26 we must be satisfied with a lower Dispensation Vse 1. Information in these Branches 1. That Comfort is allowed to the Saints I observe it because we are nothing and deserve nothing unless it be Misery Torment Bondage and so out of Guilt we entertain Comfort with Jealousies and Fears Dolorous Impressions are most natural to a guilty Conscience we suspect Comfort and in deep Distresses we refuse it Ier. 31.15 A Voice was heard in Ramah Lamentation and bitter Weeping Rachel weeping for her Children refused to be comforted for her Children because they were not And Psal. 77.2 My Soul refused to be comforted This was his Infirmity God hath made you a good Allowance take heed of refusing Comfort upon God's terms God alloweth it it is made a part of our Work Phil. 4.4 Rejoice in the Lord always and again I say Rejoice We serve a good Master Christ hath purchased it and the
Spirit worketh it for he is the Comforter Rom. 14.17 The Kingdom of Heaven is not Meat and Drink but Righteousness and Peace and Ioy in the Holy Ghost Nay it is not only God's Allowance but his great Aim the solemn Assurance that is given by his Covenant is that you may grow up in believing to a strong Consolation and be able to laugh at Fears and Sorrows 1. You may pray for it when you want it Psal. 90.14 O satisfy us early with thy Mercy that we may rejoice and be glad all our Days 2. Nay when you have lost it by your Default it is not Boldness to ask Grace and Comfort again when you have wasted Conscience and weakned your Hopes as David Psal. 5.12 Restore unto me the Ioy of thy Salvation When your Candle is put out you may get it lighted again 3. You may wait for Comfort and still continue your Attendance upon God Psal. 85.8 I will hear what God the Lord will speak for he will speak Peace to his People and to his Saints 4. You may entertain it when it comes Comfort is a Fruit of the Spirit as well as Grace he which is the God of Grace is also the God of Consolation and the same Spirit which works Grace witnesseth for our Comfort and it is as great a Crime to smother his Witness as to resist his Work Whatever we think God would have us not only to be holy but to be chearful Would you make the Heart of Christ glad See Iohn 15.11 These things have I spoken unto you that my Ioy may remain in you and that your Ioy may be full Christ rejoiceth most in his Heritage when they live up to the Provision and Preparation he hath made for them in the Gospel The Devil envieth our Comfort he knows how useful it is in the Christian Life to make us thankful for Mercies chearful in his Service to wean us from carnal Delights and make us willing to do and suffer for God he seeks to weaken our Confidence as knowing the Joy of the Lord is our Strength he would either keep us from Grace or from a Sense of it and make us either wicked or sad and keep us from a comfortable Feeling and Apprehension of Grace 2. If strong Consolation be a Fruit of Certainty upon God's Oath then it informs us that it is a false Comfort and Peace which is not the Fruit of Certainty and Confidence in Christ which ariseth either from a Neglect of Duty or carnal Pleasure and all that wicked Men have comes from one of these Grounds It is good to look to the Fountain and Spring of our Joy and Comfort that we may be able to say with the Psalmist Thy Comforts delight my Soul Psal. 94.19 We should look to the Ground and Reason of our Peace and Security Why am I thus quiet Is it because God is reconciled to me in Christ because of Assurance from him under his Oath upon my taking Sanctuary in Christ The Devil â—ulls Men asleep by other means Carnal Men their Comfort ariseth from Carelesness and Negligence in the spiritual Life they do not trouble the Devil nor he them When a strong Man armed keeps his Palace his Goods are in Peace Luke 11.21 The Devil lets us alone when we let him alone when we do not exasperate Lusts nor trouble his Kingdom in our Heart Look as the Sea is very calm when Wind and Tide go together so when our Corruptions and Satan's Temptations run the same way all is calm and quiet As a Man feels not the Sickness that grows upon him till the Humours are stirred by Exercise So when there is a Spirit of Slumber and Security and Men are neglectful and careless in the spiritual Life and let Satan alone to possess the Heart they sleep but their Damnation slumbers not Then for carnal Pleasure this will not give them leave to think of their Condition Their whole Life is nothing but a knitting of Pleasure to Pleasure and a Diversion from one Contentment to another so they put far off from themselves the Thoughts of their own eternal Condition The outward Man is gratified and the inward Man hath no time they fill the Soul with Work that it may not fall upon it self as a Mill grinds not it self as long as it hath something to work upon as the Prophet observes of those that drink Wine in Bowls and put far away the evil Day Amos 6.3 They melt away their Days in Pleasure and charm and lull their Souls into a deep Sleep with the Potion of outward Delights lest Conscience should awake and talk with them Therefore look to the Ground of your Comfort and Security whence it cometh Psal. 94.19 Thy Comforts delight my Soul Ever now and then we should be making Experiments and try the Strength of it Can you venture your everlasting Estate upon the present Confidence Would I be thus found of God 1 Iohn 2.28 Little Children abide in him that when he shall appear we may have Confidence and not be ashamed before him at his Coming In Afflictions and Sickness Men are wont to be serious Is your Faith found to praise and honour 3. It informs us that the State of a Believer is far better than the State of those that flow in worldly Delights A Man of a great Estate and that abounds in all the Comforts of this Life may seem to live a merry Life O but a Believer hath strong Consolation such as when it is put to the Trial will bear him out in Life and Death Wicked Men may rejoice as a Bird sings in the Fowler 's Snare they may take Comfort in their Portion for a while but in their latter End they will be Fools Alas your Comforts cannot ease you of the Colick or Head-ach nor give you a good Night's Sleep Small Comfort that can neither satisfy the Heart in any Distress nor ease the Conscience Solomon saith Prov. 11.4 Riches profit not in a Day of Wrath. Take it for Man's or God's Wrath. In Man's Wrath Riches many times prove our Burden and none lie so obnoxious to publick Displeasure as rich Men the Comfort is soon lost it lieth without us An Estate cannot be carried about you though it be in Jewels it is liable to hazard The rich Jews were carried captive when the Poor were left to till the Land So in the Day of Man's Wrath it falls most upon worldly great Men they have poor Comforts which will not bear them out but we read of those which took joyfully the spoiling of their Goods knowing in themselves that they have in Heaven a better and an enduring Substance Heb. 10.34 Though with Ioseph they lose their Coat yet they keep a good Conscience and this makes amends for all their outward Losses But I take the Place rather for God's Wrath there is the Trial in Trouble of Conscience and in the Pangs of Death Christian as sure as the Lord liveth there will a
Again compare him with the Man that brought his Son that was possessed with a dumb Devil he brought him to Christ to be cured and Christ asked him Dost thou believe I can do it And he cryed out with tears Lord I believe help thou my unbelief Mark 9.24 That was an humble Spirit indeed there 's a Work of Faith Lord I believe but he acknowledgeth mixtures of weakness help thou my unbelief But here is no lamenting of defects All these have I kept from my Youth Good Souls in the best Actions they perform will bewail the mixtures of Sin when they own any thing of Grace they are still acknowledging their weakness and many Infirmities We may and we must acknowledge the Good that is wrought in us but still we may and we must be sensible of the mixtures of Infirmity in our best Actions Again compare him with Paul he was one that had cause to stand upon his Priviledges as much as any he had all those things which the finer sort of Hypocrites can plead and rely upon before they come to Christ. Before he became a Christian he was as touching the righteousness which is by the law blameless Phil. 3.6 He had a Life free from all Scandal and any outward Vice yet when he comes to look upon this he says I count all but loss for the excellency of the knowledge of Christ Iesus my Lord for whom I have suffered the loss of all things and do count them but dung that I may win Christ. Verse 8. Paul was broken-hearted touched with a sight of Sin and deserved Wrath But this Man what an utter Stranger was he to this Blessed Work of Brokenness of Heart All these have I kept from my Youth In short that I may gather up the Discourse Here was wanting Iosiah's Tenderness who rent his Cloaths and the other Man's Humility and Paul's Self-denyal therefore certainly his Answer shews that he was not truly acquainted either with the Law or with himself So that the Note which I shall prosecute will be this Doct. That Men are too apt to think well of themselves or of their own Goodness and Righteousness before God Here is a Young Man drunk with a foolish Confidence and therefore boasteth that he had ever performed his Duty And to be sure he hath more fellows in the World some that are as Confident as he but upon far less grounds It is said of the Scribe that came to Christ Luke 10.29 But he willing to justifie himself That is the Temper and Disposition of Man So Rom. 10.3 For they being ignorant of God's righteousness and going about to establish their own righteousness have not submitted themselves to the righteousness of God So Rev. 3.17 Thou sayest I am rich and increased with goods and stand in need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked Oh how apt are many to conceit of themselves beyond what they ought Obj. But what 's the Cause that Men are so apt to over rate their own Righteousness and Goodness before God I answer Ignorance Error Self-love Negligence and Security First Ignorance They are ignorant of the Law and of the Gospel 1. Ignorant of the Law of the Spiritual meaning of the Law They think they are well enough if they refrain from outward gross Sins and so say All these have I kept because they keep it in an outward way as that Pharisee Luk. 18.11 God! I thank thee I am not as other men are Extortioners Vnjust Adulterers or even as this Publican Men please themselves in this as if open and gross Sinners were only lyable to the Wrath of God O how Natural is it to us to cut short the sence of the Law that which may suit it to our own practice and our own course of Duty Ignorant Persons think that no Man is an Idolalater or guilty of the breach of the First Commandment but he that doth grosly and openly worship Stocks and Stones and Beasts and Serpents and none a Murderer but he that hath kill'd a Man none an Adulterer but he that hath defiled his Neighbours Bed none a Thief but he that robs by the High-way side or that pilfers anothers Goods They look to the gross and outward sence of the Law and not to the inward Spiritual meaning thereof The Lord Christ rebukes this Ignorance Matth. 5.22 and shews that rash anger and contumelious words are Sins and he is a Murderer not only that doth kill another but he that breaks out into Passion that calls his Brother Fool he is in danger of Hell-fire that Lustful glances are Adultery that the Law requires not only an External Conformity in Manners and Actions but Purity and Righteousness in all our Thoughts internal Motions and the Affections of the Heart Therefore the poor ignorant Self-deceiving Man that triumphs over Sin as if it were wholly dead in him because it breaks not out into open wickedness and enormous Offences is wholly mistaken as Paul was alive without the Law O this Man is foully mistaken for he knows not the Law aright for it doth not only Command some External Duties and forbid some of the grosser Sins but reacheth the Heart it condemneth Lust evil Concupiscence and inordinate Motions and Stirrings A Man that keeps the Law only outwardly can no more be said to keep the Law than he that hath undeâ—â—â—â—n to carry a Tree and only takes up a little piece of the Bark 2. They are ignorant of Gospel Righteousness which consists in the remission of Sins and Imputation of Christ's Righteousness applyed by true Faith What 's the Reason men are so apt to over-rate their own Righteousness They are ignorant of the Righteousness of God Rom. 10.3 They do not know the true Plea in the Gospel Court which is not Innocency but a broken-hearted Confession of Sin Thâ—â— Perfection of personal Obedience which the legal Covenant requireth they acknowledge not and being ignorant of the second they patch up a piece as well as they can of the Duties of the Law ill understood that the Ell may be no broader than the Cloath Ignorance then is one great Cause of this Disposition in men to justifie themselves Ignorance of the Legal and Gospel Covenant they are ignorant of the Nature Merit and Influence of Sin and of the severity of God's Justice Secondly Another Cause is Error They are leavened with sottish Principles and that disposeth them to a Conceit of their own Righteousness I shall name several of them 1. That they live in good Order and are of a Civil harmless Life and are better than others or better than themselves have been heretofore and therefore are in good Condition before God and yet a man may be Carnal for all this I will take this Principle asunder Take the Positive part A Man may live in good Order be of a civil and harmless Life and yet be destitute of Grace and of the Life
that Riches are evil in themselves but that it is hard for such Creatures as we to possess them without sinful and inordinate Affections 4. Consider who it is that speaks it Alas if it had been the saying of any private Divine or particular Minister we might tax it as rash and rigorous but the mouth of Truth it self hath spoken it even Jesus Christ whom we own as our Lord and Master He knew the way of Salvation and knew the state and danger of Souls and he hath interposed his Authority and represents the difficulty It is Jesus Christ that had so much Wisdom to judge aright of matters Jesus Christ that had so much regard to the Comfort and Happiness of Men that he would not fright them with a needless danger and therefore certainly you should take such an Admonition to Heart from the mouth of him whom you call your Lord and Master and from whom at last you expect your doom and judgment he hath said it If any wise Man hath said it from the Experience of almost all Ages and Persons you ought to have regarded it but when our Lord hath said it he who is the Amen the Faithful and true Witness why should we not believe him I pray what do you think of Christ was not he able to judge of the Case It was the saying of Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is impossible to be excellently good and eminently rich Therefore Celsus a Heathen who sought all occasions to disgrace the Gospel saith that Christ borrowed this saying of Plato but he is confuted by Origen in his Book against him This proud Heathen was sensible there was Wisdom in the speech therefore he would deprive Christ of the Honour of it But now since we believe the Doctrine of Christ and own it as the Speech of Christ who is our Lord and Master therefore it should more sink into our Hearts Thus for the Explanation of the Point from the Circumstances of the Text. II. Let us see whence this difficulty doth arise I answer Because of the sins to which a wealthy Estate doth expose us 1. Riches are apt to breed Atheism and Contempt of God They that are wholly drowned in Pleasures of Sense do not look into the Invisible World and see God which is the Father of Spirits Prov. 30.9 Lest I be full and deny thee and say who is the Lord There is a Practical Atheism when Men forget or despise God and a Speculative Atheism when they deny God Now the Rich are apt to do both A Man that tumbles in Wealth Ease and Plenty is apt to forget and despise God But Jesurun waxed fat and kicked thou art waxen fat thou art grown thick thou art covered with fatness then he forsook God which made him and lightly esteemed the rock of his Salvation Deut. 32.15 Nay in some sort they deny God they live as if there were no God at all none to call them to Account Men that have seen no Changes and were never humbled under God's mighty hand never think of an Invisible Power I remember the Psalmist saith Psal. 55.19 Because they have no Changes therefore they fear not God they have not an Awe or Reverence or due sense of a Divine Power upon their Hearts because they never have been acquainted with Changes the Condition they have lived in hath been a constant tenour of Worldly Happiness So Zeph. 1.12 They are settled upon their Lees that is are not tossed from Vessel to Vessel as Wine that is racked They live in an even course of Worldly Prosperity and in abundance of Worldly Comforts without a Change and this choaks and gluts the Heart that they have no sense of the Lord's Goodness Changes do more awaken us and make us look to God as the Fountain of good and evil Isne vices magis in nobis excitant sensum divinae bonitatis quà m continuus tenor faelicitatis qui nos inebriat In short The Pleasures and Thoughts of the World do so take up their Hearts that there is no place for any serious thought and solemn remembrance of God such as should beget an awe in us It is said Isa. 5.12 The Harp and the Viol and Tabret and Pipe and Wine are in their Feasts but they regard not the work of the Lord neither consider the operation of his hands Thoughts of God are suppressed as soon as they do arise and they take no notice of the work of God's hands nor what he doth in their days to revive the sense of his Eternal Power and Godhead nor do they take their Comforts out of God's hands but look altogether to natural and to second Causes as being sufficient to themselves to live of themselves Indeed they may seem in Opinion to own a God as others do they take up the current Opinions and perform customary Worship but they do not glorifie him as God or repair to him with that life and fervency as those that stand in need of him nor consecrate their best Time and Strength and Affections to his Service It is usually the broken-hearted godly poor and those that have had frequent Experiences of the Changes of Providence that exercise themselves to Godliness and seek after God in good earnest The great Landlord of the World hath more Rent from many poor Cottages than from divers great Pallaces for they wallow in Plenty and never think of God 2. Riches keep Men from being broken-hearted and seeing their need of Christ. It is the poor needy Soul sensible of its own sin and misery that is likely to thrive in Religon and prosper in any heavenly design and pursuit Now those that are rich have so many entertainments of sense to inveagle their minds and divert their thoughts and are so besotted and inchanted with present delights and Pleasures that they have no feeling of their Condition or sense of the necessity of God's Grace therefore it is our Lord begins his description of Blessedness Mat. 5.3 Blessed are the poor in spirit for theirs is the Kingdom of Heaven How few of them that are rich in Estate are poor in spirit the sense of their present Ease and Welfare makes them forget all thoughts of their spiritual Condition and reconciling themselves to God by Christ. The Prodigal never thought of going to his Father 'till he began to be in want Luk. 15.17 18. While Men have any thing in the World they are senseless and secure in the midst of all their sin and â—isery and if they can live without God and apart from God they will not come at him Ier. 2.31 Wherefore say my people We are Lordâ— we will come no more unto thee As if this merry World would always last and there were no Judgment to come and God would never bring them into his Presence but they live a Life of Estrangement from God they can live upon themselves and their own supplies and things that fall to them by the Bounty of God's Providence 3.
their Trouble and Astonishment graciously looketh upon them and in words full of Comfort giveth a Solution of that which was such a Riddle to them And Iesus looking upon them saith c. Here we have 1. Christ's Jesture Iesus looked upon them 2. Christ's Answer by a Distinction how it is impossible and how not In the first part of the Distinction there is a Concession That with Men it is impossible In the second Branch there is a Correction but not with God This latter Branch is Confirmed by a general Reason for with God all things are possible In this Text three things are asserted 1. The Impotency of Nature 2. The Sovereign Efficacy of Grace 3. The general Truth upon which it is grounded and that is the Omnipotency of God Accordingly the Points are three 1. That it is impossible for meer Man by his own Natural strength to get to Heaven 2. Men that are discouraged with the sense of their own Impotency should consider the Power of God 3. That this Power of God is Alsufficient and can do all things 1 Doct. That it is impossible for meer Man by his own Natural strength to get to Heaven Two things will Evidence that 1. There is Legalis Exclusio We are all Excluded by the Sentence of God's Law and therefore it is impossible for any meer Man to get to Heaven The Law knows no way of Justifying a Sinner but only of Saving a Creature Holy and Innocent and if we be not Holy and Innocent there is a Sentence in force against us That Scripture expresses the Tenor of the Law Gal. 3.10 For as many as are of the Works of the Law are under the Curse for it is written Cursed is every one that continneth not in all things which are written in the Book of the Law to do them An Innocent Nature is presupposed for the Person must continue it doth not say now begin The Law doth not treat with Man as lapsed or fallen or as having already broken with God but as in a good and sound Estate and therefore since by the Fall we are Sinners we are also under the Curse by Nature Eph. 2.3 And were by Nature the Children of Wrath even as others Lyable to the stroke of God's Vindictive Wrath. Well now with Man it is impossible God hath placed a Cherub with a Flaming Sword that keeps the Passage into Paradise Heaven Gates are shut against us now no meer Man can appease an Angry God or redeem his Soul from the Curse that keeps him out of Heaven We are weak and without strength Rom. 5.6 For when we were yet without strength in due time Christ dyed for the ungodly Weakness or without Strength there beareth the same sence with Unworthiness We are unable to perform the Work or Duty through the Curse of the first Covenant and when we were altogether sinful and unworthy then Christ dyed for us and therefore it is impossible in regard of his Legal Exclusion For suppose we could obey perfectly for the future yet the paying of New Debts doth not quit Old Scores We are without strength because we cannot expiate former Transgressions and so the Law is become impossible through the weakness of our Flesh Rom. 8.3 For what the Law could not do in that it was weak through the Flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the Flesh. 2. There is Evangelica difficultas there are Difficulties by the Gospel which meer Man cannot overcome Tho' the Gospel giveth hopes of Entrance into Heaven or reversing the strict Conditions of the Law yet upon such Terms as we must be beholden to Grace for them Christ that requires the Conditions of the Gospel must also give them to us Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour for to give Repentance to Israel and forgiveness of sins He is not only a Prince and Law-giver but also a Saviour or the Author and Fountain of Grace He doth not only give the Priviledge Reâ—â—ssion but he gives the Condition Repentance If you conceive of Christ that he doth give the Priviledge and require the Conditions and no more you Legalize Christ as the Samaritans had a Temple without an Ark and a Mercy-seat so to speak of a Law without Grace or if you separate the Law of the Gospel from the Grace of the Gospel it is impossible Why is it thus impossible with Man upon Gospel-Terms the Legal Impossibility all will acknowledge but whence is this Evangelical Difficulty It ariseth from three things There is Vitios a Contrarietas a Corrupt Nature there are â—xterna Impedimenta many outward Snares and there is Inimica Oppositio a great deal of Enmity and Opposition therefore with Man it is impossible 1. There is Vitiosa Contrarietas a Corrupt Nature enclined to evil and averse to good Gen. 6.5 God saw that the wickedness of Man was great in the Earth and that every imagination of the thoughts of his heart was only evil continually Man hath such a Heart that if left to it self will always be minting evil Thoughts and evil Desires and carnal and inordinate Motions And as the Heart of Man is prone to evil so it is averse to what is good and so averse that it cannot do any of the great Duties that God hath required of him Look upon this averseness and impotency with respect to Duties he cannot know believe nor obey He cannot Know 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned And he cannot Believe Iâ—h 6.44 No man can come to me except the Father which hath sent me draw him it is not said he doth not but he cannot And he cannot Obey Rom. 8.7 The carnal mind is Enmity against God for it is not subject to the Law of God neither indeed can be And consider this Impotency with respect to our Thoughts Words and Deeds he cannot think a good Thought 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves he cannot speak a good word Matth. 12.34 How can ye being evil speak good things he cannot do any good thing Iohn 15.5 Without me ye can do nothing He doth not say Nihil magnum you can do no great thing you cannot acquit your selves in some Eminent Temptation with honour or in some notable Duty but Nihil you can do nothing without me Well then when we cannot know nor believe nor obey nor think nor speak nor do any thing without Grace surely it is impossible Man of himself should perform the Conditions of the Gospel he is wholly Impotent and unable to help himself 2. There are Externa Impedimenta Outward Impediments Man is Impotent and Corrupt naturally and his Corruption is fed and strengthened by worldly things and so his outward Condition
to the thankful Soul but to the unthankful they prove Occasions to the Flesh so their Table is made a snare to them and their Welfare a Trap Psal. 69.22 But when we sip and look upward and acknowledge God on all occasions the Creature is sanctified to us 1 Tim. 4.4 Every Creature of God is good and nothing to be refused if it be received with Thanksgiving Where there is a due Acknowledgment of the Donor we have it with a Blessing So 2. It suppresseth murmuring or that quarrelling fretting impatient Humour which venteth it self against God even in our Prayers and Complaints and sowreth all our Comforts Murmuring is an Anti-providence the scum of Discontent by which we entertain Crosses with Anger and Blessings with Disdain Man is a tachy Creature always querulous especially when God retrencheth him in some Worldly Conveniencies which he fancyeth Now a Thankful Spirit counterballanceth Crosses with Comforts Iob 2.10 What shall we receive good at the Hand of the Lord and shall we not receive evil It taketh Notice how gracious God hath been notwithstanding his seeming Severity therefore it can Bless God in every Condition Iob 1.21 The Lord gave and the Lord hath taken away blessed be the Name of the Lord. This fretting Humour is Cured as long as we see Occasion of giving Thanks it causeth us to submit to his Disposing Will. 3. It prevents Distrust and carking Cares This Remedy is prescribed by the Apostle Phil. 4.6 Be careful for nothing but in every thing by Prayer and Supplication with Thanksgiving let your requests be made known unto God When we acknowledge what God hath done for us it prevents Distrust Psal. 77.10 11. I said this is my infirmity but I will remember the years of the right hand of the most High I will remember the Works of the Lord surely I will remember thy wonders of old There are great Convulsions in an Earthquake but when it findeth a Vent all is quiet When we can Bless God for Favours already received we will not doubt of his Goodness for the future but quietly compose our selves to wait for the good end of the Lord. 4. It Cureth spiritual Pride to consider who must be Praised and Owned for all the good which is in us 1 Cor. 4.7 Who maketh thee to differ from another and what hast thou that thou didst not receive now if thou didst receive it why dost thou glory as if thou hadst not received it The more we have we are more indebted to Grace We have all from God and for God not for our selves our own Glory and Ostentation God will be Angry if we rob Him of it as Herod was smitten because he gave not God the glory Acts 12.23 The Receiver is as bad as the Stealer we Consent to this Robbery and Usurpation VSE Oh then let us be more abundant in Thanksgiving and Praise It is God's Will concerning us in Christ 1 Thes. 5.18 In every thing give thanks for this is the Will of God in Christ Iesus concerning you But there are other Reasons to perswade us as 1. Our Profit both Spiritual and Temporal It argueth a good Spirit great Faith and Love when we look to God in every thing and a submissive Spirit when we take any thing kindly at his hands The Nations had never fallen to Idolatry if they had kept up Thankfulness and considered God in all their Mercies Acts 14.16 17. Who in times past suffered all Nations to walk in their own wayes nevertheless he left not himself without witness in that he did good and gave us rain from Heaven and fruitful seasons filling our hearts with food and gladness Setting up the Idol Chance was the great Cause of perverting Mankind Besides this is noble and delightful Work the Work of Angels our Work in Heaven Well then Observe what matter of Praise God vouchsafeth to you continually if you did want many of the Comforts you now enjoy how miserable would your Lives be A thing too near the Ball of the Eye is not seen well Our Comforts must be set at a distance to make us value them 2. Our continual Dependance It is with us as it was with the Raven and the Dove which Noah sent forth out of the Ark Gen. 8.7 8. the Raven feeding on the floating Carrion returned no more but the Dove finding not whereon to rest the sole of her Foot returned with an Olive-branch Carnal Men if they can get any thing from God to support them and they have their Stock in their own hands they care no more for Him but live apart from God Ier. 2.31 Wherefore say my People We are Lords we will come no more unto thee 3. Consider how Thankful others are for less than what we enjoy There are many that would be glad of our leavings but usually those that enjoy the greatest Possessions pay the least Rent and God receiveth more Praise from a poor Cottage than from a rich Pallace But I proceed to the second Point 2 Doct. That in Thanksgiving to God we should especially own his Spiritual Benefits These are usually overlooked but yet these deserve the chiefest Acknowledgments First Because these are discriminating and come from God's Special Love which floweth forth to his own People Corn and Wine and Oyl are bestowed upon the World but Faith and Love upon his Saints David prayeth Psal. 106.4 Remember me O Lord with the favour which thou bearest unto thy people To have the Favourites Mercy is more than to have a common Mercy Protection is the Benefit of every common Subject but intimate Love and near Admission are the Priviledges of Special Favourites Now by the common Effects of his Providence Love or Hatred cannot be known Eccl. 9.1.2 No man knoweth either Love or Hatred by all that is before them all things come alike to all c. The things without us and the things before us and the things promiscuously dispersed will not discover his Special Love to us Christ gave his Purse to Iudas the worst of the Disciples but his Spirit to the rest as the choicest Gift Secondly Because these concern the better part the Inward Man 2 Cor. 4.16 For which cause we faint not but thô our outward man perish yet the inward man is renewed day by â—ay He doth us more Favour that healeth a wound in the Body than he that soweth up a Rent in the Garment Is not the Body more than Rayment So is not the Soul more than the Body Yea farther and the Soul furnished with Grace than the Soul furnished only with Natural Gifts and Endowments 1 Cor. 13.1 2 3. Though I speak with the tongues of men and of Angels and have not Charity I am become as sounding Brass or a tinkling Cymbal And though I have the gift of prophesie and understand all mysteries and all knowledge and though I have all Faith so that I could remove Mountains and have no Charity I am nothing And though I bestow all my
keepeth up Joy in the Soul and no Violence of Temptation is able to break it and remove us from the Truth Rom. 8.24 25. We are saved by hope but hope that is seen is not hope for what a man seeth why doth he yet hope for But if we hope for that we see not then do we with patience wait for it They are Confident that in God's Time they shall have Salvation and final Deliverance tho' it be not to be seen any where but in God's Promise by Jesus Christ. Well then the fewer External Comforts we need the stronger is our Faith the more the weaker Weak Christians must be carryed in Arms dandled on the Knees fed with sensible Pledges and ocular Demonstrations or else they are ready to faint 2. The Imperate Acts or Effects of Faith they are produced by Vertue of this Property Faith's prevailing over Sight and Sense I shall name four 1. To promote Holiness and reduce us and reclaim us from the false Happiness Surely none will accomplish the Work of Faith with Power and so glorifie God and Christ in the World that is live in all holy Conversation and Godliness but those that have that Faith which is the Evidence of things not seen those that live always as in the sight of an Invisible God are the thorow Christians What greater Check can there be to Temptations to Sin than to live always in the Sight of an Invisible God Gen. 39.9 Or to Temptations to the World than an Invisible Glory Or to the Troubles and Molestations of the World Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us And 2 Cor. 4.17 Our light Afflâ—ction which is but for a moment worketh for us a far more exceeding and eternal weight of Glory If Godliness expose us to Difficulties Molestations and Troubles Faith seeth the Final Rest Glory and Happiness If we are inclined to the Honours and Pleasures of the World Faith seeth the most shining Glory will soon burn out and end in a Snuff Psal. 119.96 I have seen an end of all perfection but thy Commandment is exceeding broad And 1 Ioh. 2.17 The world passeth away and the lust thereof but he that doth the Will of God abideth for ever If Sense present the Bait of present Profit Pleasure or Honour Faith seeth the Final Shame Ignominy and Loss and so we are guarded on all sides against Right-hand and Left-hand Temptations This is a General I shall speak of more particular Effects 2. To keep the Heart tender and in awe of God's Word Surely 't is a Blessed frame of Spirit and very useful to us to tremble at the Word of God Isa. 66.2 To this man will I look even to him that is poor and of a contrite spirit and trembleth at my Word And to stand in awe of his Word Psal. 119.161 My heart standeth in awe of thy Word Now this can never be unless we have that Faith which is the Evidence of things not seen for many times the Word threatneth Evils which are not likely to come to pass if we look to the visible face of things and all that part of God's Discipline is lost unless we can believe unseen things See Heb. 11.7 By Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his house by which he condemned the World and became heir of the Righteousness which is by Faith The World was then in a Jolly Condition and little dreamt of a Flood The Earth flourished as much as ever and there was Building and Marrying and Planting but God had told him of an universal Destruction of all things by a Deluge therefore he admonisheth the careless World and provideth for his own and Family's Safety So we read of Iosiah when he heard of the words of the Book of the Law he rent his Cloaths 2 Kings 22.11 We do not read of any actual Trouble that was then in the Land or any Danger nigh When an Age is very corrupt and ripe for Judgment God giveth Warning But alas few take it or lay it to Heart for the World is led by Sense and not by Faith they are not affected with things till they feel them Few can see a Storm when the Clouds are in gathering but securely build on the present Ease and Peace tho' God be angry But in the Eye of Faith a sinful Estate is always dangerous therefore they fall a Praying and humbling themselves and cry to God mightily and use all means of Safety while a Judgment is but yet in its Causes 3. To support us against the greatest Dangers and Terrors Heb. 11.27 By Faith Moses forsook Egypt not fearing the wrath of the King for he endured as seeing him that is invisible To depend upon God's Aid and Succour in a time of great Extremity and Danger needeth a strong Faith as to appearance he was ready to be swallowed up being pursued by a wrathful and Puissant King The Sea was before him the Egyptians behind him and the Craggy and unaccessible Mountains on each side but the Terrors of Sense may be easily vanquished by those Invisible Succours which Faith relyeth upon An Invisible God can bear us out against Visible Dangers 4. To teach us how to carry an equal Mind in Prosperity and Adversity in Prosperity when we are born up by the Chin we have but too much Confidence and when we are lessened and but short in the World we are full of Diffidence and distrustful Fears Psal. 30.6 In my prosperity I said I shall never be moved When a Child of God hath gotten a Carnal Pillow under his Head he lyeth down and sleepeth sweetly dreaming many a pleasant Dream of uninterrupted Felicity in the World but if God taketh away his Pillow from under his Head then he is as diffident as formerly confident then God will be favourable no more God is the same his Promises the same the Covenant the same the Mediator the same but our Condition is changed because we look to things seen live upon things seen and still imagine of things according to what we see and feel So for supplies of Maintenance and Provision if we have them not in View and sight how little can we depend upon God If Sense be against the Promises the Promises do us but little good How few can comfort themselves in God when all faileth Hab. 3.18 or make his All-sufficiency their Store-house Gen. 17.1 No they must have a full heap in their own keeping How few can take his Promises for their Heritage Psal. 119.11 No they must have Lands and fixed Revenues or else they know not where to have Food and Raiment for themselves and Children How few can be contented to trust the Purse in God's Hands and be contented to take their daily Allowance from him which yet is a necessary Point of Faith of
is to lay hold upon eternal life 1 Tim. 6.12 that is seize upon it as ours as assured to us by the Word of God or to take it as our Happiness and accordingly pursue after it Eph. 1.13 In whom ye trusted after ye heard the word of Truth the Gospel of your Salvation Now when we choose this Felicity for our Portion set our Hearts upon it make it the chief Care and Business of our Lives to seek it and do all as Means thereunto carry our selves as Strangers and Pilgrims in the World and look for no great Matters here but wholly depend upon God's faithful Word for this Happiness to come then is Faith wrought in us 4. 'T is our Strength and Preservative against all Temptations from the Devil the World and the Flesh The Word of God is the Sword of the Spirit Eph. 6.17 A Weapon of excellent use in the Spiritual Warfare And 't is said 1 Ioh. 2.14 Ye are strong and the word of God abideth in you and ye have overcome the wicked one This helpeth us to ward off the bloâ—â— of any Temptation When the Heart is well stocked and furnished with this Word of God you have something to oppose still to Darken the Splendoâ— of the World to check the Desires of the Fâ—esh and so do the better carry on a continual Warfare and Watchfulness And so the Fleshly Inclination is overruled and the Profits Honours and Pleasures of the World have less force upon us VVhen the Devil sheweth the Bait and the Flesh is ready to swallow it Faith sheweth the Hook A Belief of the VVord of God being of a lively and vigorous Nature produceth Noble effects in us It casteth down all that rebellâ—th against God and casteth out all that would be preferred before him Psal. 37.31 The Law of his God is in his heart none of his steps shall slide A lively active Sense of his Duty is kept fresh upon his heart 5. To be our Comfort and Cordial in our Afflictions Psal. 119.59 This is my Comfort in my Affliction thy VVord hath quickened me Verse 92. Vnless thy Law had been my delight I should then have perished in my Affliction Heb. 12.5 Ye have forgotten the exhortation which speaketh unto you as unto Children My Son despise not thou the chastening of the Lord nor faint when thou art rebuked of him So Psal. 94.19 In the multitude of my thoughts within me thy Comforts delight my Soul God's Comforts are such as God alloweth or God worketh The Matter of both is in the Scriptures though the Spirit be the Author of them and the Instrument he worketh by is Faith In Wants and Streights how sweet is it to a Believer to consider how amply we are provided for in the Covenant When Gods Hand is heavy upon us and Providence represents him as an angry Judge yet the Covenant represents him as a Father In a time of Tryal one promise of God will give you more true Comfort and Support than all the arguings of men Fourthly The Notes whereby we discern a strong and grown Faith as to this Property of it its respect to the Word 1. When the Consolations laid down in the Word of God are more prized than any extraordinary Dispensations Certainly 't is a weakness when Men undervalue the Comfoâ—ts of the Word as slender empty unsatisfactory and would have the Manifestations of God's Love exhibited to them in some singular and extraordinary way Eliphaz chargeth it on Iob wrongfully Iob 15.11 Are the Consolations of God small with thee is there any secret thing with thee God's ordinary way is the sure way the other layeth us open to a Snare Surely our Consciences are best settled in the ordinary way of God's Word in a way of Faith Repentance and close walking with God but as Naaman despised the Waters of Iordan so many despise the ordinary Comforts and would have Signs and Wonders to assure them These may long sit in darkness because if God comforts them not in their way they will not be comforted at all Now though God sometimes in Condescention to his People may grant their desires as Christ did to Thomas yet 't is with an upbraiding of their Weakness and Unbelief Ioh. 20.28 You should acquiesce in the common allowance of God's People least you seem to reflect on the Wisdom and Goodness of God and lay open your selves to some false Consolation and dream of Comfort while we affect new Rules without the Compass of the Word especially when we find not our expectations there speedily answered like hasty Patients ready to tamper with every Medicine they hear of rather than submit to a regular Course of Physick Gregory telleth us of a Lady of the Emperors Court that never ceased importuning him to seek from God a Revelation from Heaven that they should be saved Rem difficilem petivit inutilem 'T was a thing difficult and unprofitable difficult for him to obtain and unprofitable for her to ask having a surer way by the Scriptures 2 Pet. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have a more sure word of Prophecy than Oracles The adhering of the Soul to the Promises is the unquestionable way to obtain peace Luther as he confesseth was often tempted to ask for Signs or some Special Revelation He tells also how strongly he withstood these Temptations Pactum feci cum Domino meo ne mihi mittat Visiones vel etiam Angelos contentus enim sum hoc dono quod habeo Scripturam Sanctam quae abunde docet suppeditat omnia quae necessaria sunt tam ad hanc vitam tam ad â—uturam I indented with the Lord my God that he would never send me Dreams and Visions I am well contented with the Gift of the Scriptures 2. When the Word is matter of Joy and firm Confidence to us before there is any appearance of performance This in two Cases 1. In Case of Delay when 't is long e're God appeareth and Faith doth not require the Existence and Pre-essence of the thing believed only the Promise of it Therefore though the Promise be delayed it eyeth the Blessing at a distance Heb. 11.13 These all dyed in Faith not having received the promises but having seen them afar off were perswaded of them and embraced them Abraham was one of them Ioh. 8.56 Your Father Abraham rejoyced to see my day and he saw it and was glad And we if we would be strong Believers must do likewise Heb. 6.12 Be not slothful but followers of them who through Faith and Patience inherit the promises A Christian is not to be valued by his Enjoyments but his Hopes Heaven is all performance Here he dealeth with us by Promises but you will find his payment sure and that God in effect is better than all his Promises for they cannot signifie and convey the full Sense of all that God meaneth to bestow Therefore we must wait whether the Promise be to be fulfilled in this Life or
Chair of the Scorner is a Preferment in Sin Psal. 1.1 Blessed is the Man that walketh not in the Counsel of the Vngodly nor standeth in the Way of Sinners nor sitteth in the Seat of the Scornful Jer. 23.34 to 39. And as for the Prophet and the Priest and the People that shall say The Burden of the Lord I will even punish that Man and his House Thus shall ye say every one to his Neighbour and every one to his Brother What hath the Lord answered and what hath the Lord spoken And the Burden of the Lord shall ye mention no more for every Man's Word shall be his Burden for ye have perverted the Words of the living God of the Lord of Hosts our God c. The Prophets used to begin their Prophecies with the Burden of the Lord and they would in mockery demand What Burden they had from the Lord for them Now shall we hear again of the Burden of the Lord. Saith God Every Man's Word shall be his Burden that is you shall dearly pay for this scoffing Language your Words shall be your Burden But these Marks may not be close enough let me propound other things 1. Did you ever lay down the Buckler before God and say I have done foolishly I will do so no more Were you ever feelingly convinced and your Lusts powerfully subdued Did you ever say as Paul Acts 9.6 Lord what wilt thou have me to do Every Man carrieth on his Opposition against God till he be brought to yield by a mighty Spirit breaking in upon him When were the Wings broken that you could fly no longer the Will subdued that you said Lord I have too long stouted it out against thee so that you were willing to be at peace with God Isa. 27.5 Let him take hold of my Strength that he may make peace with me and he shall make peace with me Were you ever forced to cry Quarter Didst thou ever apprehend God ready to smite and give Fire upon thee and then in a submissive Posture didst intreat him to stay his Hand 2. What Effect hath the Word upon you Isa. 66.2 To this Man will I look even to him that is poor and of a contrite Spirit and trembleth at my Word It is a great part of Sensibleness to tremble at the Word What meltings and yieldings of Heart do you express Doth it put you upon recourse to God 2 Chron. 34.27 Because thine Heart was tender and thou didst humble thy self before God when thou heardest his VVords against this Place and against the Inhabitants thereof and humbledst thy self before me and didst rent thy Clothes and weep before me I have even heard thee saith the Lord. Didst thou ever humble thy self before the Lord to clear up Matters between God and thy Soul and to get thy Doubts resolved and thy Lusts mortified 3. What pliableness has there been in thee to the Holy Ghost's Motions A Man that hath a tender Heart yieldeth to the Motions of the Holy Spirit Psal. 27.8 VVhen thou saidst Seek ye my Face my Heart said unto thee Thy Face Lord will I seek There is a quick Eccho to God's Voice Isa. 6.8 I heard the Voice of the Lord saying Whom shall I send and who will go for us Then said I Here I am send me There is not only a readiness to obey but he offers himself to the Work When we grow lazy and backward in holy things and hang off it is a high degree of hardness of Heart Vse 2. Exhortation 1. To press us to beware of hardness of Heart It is a grievous Sin I shall use three Arguments 1. It depriveth you of Grace See before pag. 507. 2. It unfitteth you for Duty while we are under the power of it An hard Heart is forced and superstitious With what Coldness and Formality did David pray during the suspension of God's Grace We come into God's Presence with great Backwardness and Reluctancy while we are under the power of a hard Heart 3. It fitteth for Judgment The Heart groweth harder and harder and the Mind blinder and blinder till it be cast into an utter Indisposition and Impossibility of Repentance Hardness of Heart turns a Man into a Beast nay into a Devil and according to our Sin so is God's Wrath Rom. 3.5 After thy Hardness and impenitent Heart thou treasurest up unto thy self Wrath against the Day of Wrath and Revelation of the righteous Iudgment of God 2. To press us to come out of this evil Frame of Spirit Arguments 1. As long as the Heart is hard you are very remote from the Comforts of the Gospel Christ came to heal the broken-hearted Luke 4.18 So Matth. 9.12 13. They that be whole need not the Physician but they that are sick I came not to call the Righteous but Sinners to Repentance You are full of Sin but not sick as a Toad is full of Poison but the Toad is not sick because it is natural to him Will a Physician go about to cure a Toad Men lie under a great weight of Sin yet they sleep and eat and drink and trade and look as well as ever feel no Pain nor any thing to trouble them These Men have no Need and Will to be cured and of all Men are most properly said to be dead in Trespasses and Sins they neither break an hour's sleep nor abate one drachm of their carnal Delights but are Heart-whole The Physician hath no desire to meddle with them that will not take what he prescribeth as carnal Men will not submit themselves to God's Directions 2. You are very remote from the Work of the Gospel As God maketh a way for his Anger so he maketh a way for his Mercy and Grace The Heart is fitted and prepared for the Spirit 's Residence It is softned before it is quickned Ezek. 36.26 27. I will take away the stony Heart out of your Flesh and I will give you an Heart of Flesh. And I will put my Spirit within you and cause you to walk in my Statutes and ye shall keep my Iudgments and do them The vital Spirit is not infused till the Body be organized and formed God made Adam out of the Dust of the Ground and then breathed into him the Breath of Life The Spirit of Grace coming into the tender Heart maketh way for it self Now for the Cure of it I will recommend unto you two Means two Graces and two Ordinances First Two Means Light and Love 1 st Light Jer. 31.19 Surely after that I turned I repented and after that I was instructed I smote upon my Thigh I was ashamed yea even confounded because I did bear the Reproach of my Youth Men that know not the Nature and Danger of Sin are little troubled about it Where there is no Knowledg there is little Conscience When the Troops of Syria were smitten with Blindness they were easily led into the midst of their Enemies 2 Kings 6.18 19. And when they thought themselves
my Soul and forget not all his Benefits who pardoneth all thy Iniquities and healeth all thy Diseases Psal. 103.1 2 3. 3. Our own personal Victory over Satan's Temptations In part now We renew that Covenant now wherein we ingaged to fight against Satan 1 Iohn 2.14 I have written unto you young Men because ye are strong and the VVord of God abideth in you and ye have overcome the wicked one Fully hereafter Rom. 16.20 The God of Peace shall bruise Satan under your Feet shortly The God of Peace as pacified in Christ. Now this is matter of Thanksgiving 1 Cor. 15.57 Thanks be to God who giveth us the Victory through our Lord Iesus Christ. That Christ will take us along with him in his Triumphant Chariot and help our weak Faith and faint Hope and that we may conquer the Tempter and Accuser IV. Tho Christ's Heel was bruised in the Conflict yet it endeth in Satan's final Overthrow For his Head was crushed which noteth the subversion of his Power and Kingdom To explain this we must consider First What is the Power of Satan Secondly How far Satan was destroyed by Christ. First What is the Power of Satan It lieth in Sin And Christ destroyed him as he made an end of Sin and brought in everlasting Righteousness and made Reconciliation for Iniquities Dan. 9.24 Namely as he reconciled Man to God and restored God's Image and Life eternal In short the Power of Satan may be considered either as to single Persons or his Interest in the corrupt World or the sinful Race of Apostate Adam who in their degenerate Estate make up a Confederacy or Party that may be called the Kingdom of the Devil 1 st As to single and individual Persons All his Power over them is by reason of Sin which was introduced by his Subtilty and Malice There are three things in Sin the Power the Guilt the Being Whilst any of these remain Satan hath some Power and all these Christ came to dissolve but by several Means and at several Times 1. The Devil's Power lieth in the Corruption of our Natures for Men continuing in the Apostacy from God are of Satan's Party Eph. 2.1 2 3. And you hath be quickned who were dead in Trespasses and Sins wherein in time past ye walked according to the Course of this World according to the Prince of the Power of the Air the Spirit that now worketh in the Children of Disobedience Among whom also we all had our Conversation in Times past in the Lusts of our Flesh fulfilling the Desires of the Flesh and of the Mind This was the Power that Satan had over us to rule us and govern us by the Lusts of the Flesh. This was our daily Walk and Trade without any Remorse for it or any desire to change our Condition And we are the more confirmed in it by the general and corrupt Example of those among whom we live Now whilst we follow these sinful Motions and Suggestions Satan is our Prince and God the corrupt Nature maketh us readily to entertain his Motions and we are taken captive by him at his Will and Pleasure 2 Tim. 2.26 Now how doth Christ take away this Power I answer By converting Grace which is not only a turning from Sin to God but from Satan to God Acts 26.18 To open their Eyes and to turn them from Darkness to Light and from the Power of Satan to God Whereby the Reign of Sin is broken for as long as Sin reigneth Satan is in peaceable Possession Luke 11.21 When a strong Man armed keepeth his Palace his Goods are in peace And the Devil who hath â—ost his Seat in Heaven hath still a Throne in the Hearts of Men and lords it over them as his Slaves Now the Reign of Sin is broken when Christ puts an Enmity into your Hearts against it I will put Enmity between thy Seed and her Seed For Sin dieth as your Love to it dieth and is mortified and subdued as your Enmity increaseth Well then they that are converted to God are possessed with a Spirit of Enmity to Satan and his Ways such as they had not before whilst they remained in the degenerate Estate Therefore 't is said Ezek. 36.26 A new Heart will I also give to you and a new Spirit will I put within you such as none else have till the Redeemer work upon them 1 Cor. 2.12 We have received not the Spirit of the World but the Spirit which is of God The Spirit which possesseth the Generality of Men is the worldly Spirit that inclineth to earthly and sensual Satisfactions but this Spirit maketh them look after the great things promised by Christ and the great things required by Christ In short a Spirit quite opposite to the Satanical Spirit The Satanical Spirit is contrary to God and Man To God Col. 1.21 And you that were sometimes alienated and Enemies in your Mind by wicked Works yet now hath he reconciled To Man James 4.5 The Spirit that dwelleth in us lusteth to Envy But this Spirit begetteth in us Love to God and Man that we may seek his Glory and the Good of others Now till this Spirit be planted in us we have not changed Parties and Masters The Being of Sin is found in all but the Reign only in the Unconverted Therefore the Reign of Sin must be broken by the dwelling of this Spirit in us Sin will put strongly for the Throne again but you must pray earnestly Psal. 119.133 Order my Steps in thy Word and let not any Iniquity have Dominion over me And watch constantly as ever mindful of your Baptismal Vow and Covenant Rom. 6.11 Likewise reckon ye your selves to be dead indeed unto Sin but alive unto God through Iesus Christ our Lord. And then you will find Christ overcoming more and more the Satanical Spirit and inlarging you into the Liberty of God's Children 2. The Guilt of Sin which is an Obligation to Punishment and ariseth from the Sentence of Condemnation pronounced by the Law against Sinners Our Misery ariseth first from the Violation of the Precept of the Law and then from the Sanction and Penalty threatned And so also therein lieth Satan's Power as we are obnoxious to the Wrath of God for therein he is the Minister and Executioner of Death as God maketh use of all his Creatures according to their Inclination And so this wrathful revengeful Creature is the Instrument of his Wrath he hath an advantage against us by the Law of God the Precepts whereof we have broken and so incurred the Penalty and so Satan cometh on as one that hath the Power of Death Those obstinate and careless Souls who refuse the Government of the Lord's Grace and Spirit are put into his Hands as when the Spirit of the Lord departed from Saul an evil Spirit from the Lord troubled him 1 Sam. 16.14 He doth or may terrify and afright the Consciences of Men with the dreadful Expectations of Death and the Consequences of
be wise in his Generation that is in the Course and Sphere of his Employments to manage the Holy Life by a wise foresight a Man that is a Child of God hath Wisdom if he would improve it Luke 16.8 For the children of this world are in their generation wiser than the children of light Christ makes it to be the Application of the Parable of the unjust Steward he was plotting aforehand how he should maintain himself when he was turned out of his Service so Christ would hence commend to us Spiritual Wisdom how the Children of Light should plot and contrive how to manage their course according to the Will of God As the Prodigal contrives aforehand how he shall make his Address most acceptably to his Father Luke 15.18 I will arise and go to my Father and will say unto him Father I have sinned against heaven and before thee He is searching out meet words words of humbleness and submission by which he might work upon his Fathers Bowels So if this be my End to enjoy God and glorifie him how shall I order my Life so as to maintain most Communion with him and so as I may most promote his Glory Nehem. 1.11 Grant me mercy in the sight of this man for I was the kings cup-bearer He showeth the Reason why he did undertake the work he was a Courtier and had the liberty of Address to Artaxerxes Mnemon he was devising what he might do for God in that Station So you should be contriving this is my place and these are my Relations what shall I do for God as I am a Minister a Magistrate a Master of a Family How may I serve the great End of my Creation and promote the Glory of God Such foresights makes the Holy Life to be a Life of Care and Choice not meerly of Chance and Peradventure but managed and guided with Discretion for the Glory of God Thirdly For the Arguing Work In such a Meditation as this is you must Dispute and Argue with the Soul that you may gain it from base and inferiour Objects which would divert you from looking after the great end of your Conversation which is the glorifying and enjoying of God Follow the Method formerly prescribed by Pregnant Reasons Apt Similitudes Forcible Comparisons and by Holy Colloquies and Soliloquies 1. By Pregnant Reasons Debate thus with your selves Why should I look after other things when my end is to enjoy God Take these Reasons 1. Other things cannot satisfie and yield any solid contentment to the Spirit Isa. 55.2 Wherefore do you spend your money for that which is not bread and your labour for that which satisfieth not Carnal Affections are most irrational why should I ravish away my choice respects upon those things that will do me no good The things of this World cloy rather than satisfie A Man is soon weary of Worldly Comforts therefore he must have shift and change when we have Wealth and Honour we want Peace and Contentment nay sometimes the particular Pleasure must be changed because of satiety and loathing which will grow upon us a Man may be weary of Life it self and it may be a burden to him but never of the Love of God you never heard any one complain of too much Communion with God Heavenly Comforts are more lovely when they are attained than when they are desired one tast ravisheth and Imagination is nothing to feeling Worldly things cannot satisfie the Affections Mans Heart is made up of vast and unlimited Desires because it was made for God and cannot be quiet till it enjoy God He that is All-sufficient can only fill up those crannyes and chinks that are in Mans Heart But alass if they could satisfie the Affections they cannot satisfie the Conscience they cannot calm and lull Conscience asleep There is no proportion between Conscience and Worldly Things these are a Covering too short for us there will be Trouble though we have abundance 2. They are not durable and lasting An Immortal Soul is for an Eternal good It is the greatest Misery that can be to out-live our Happyness we have a Soul that will never perish and why should we labour after things that perish When the things are gone our Affection will increase our Affliction we shall be the more troubled because we loved them so much All things under the Sun are therefore Vexation because Vanity Eccles. 1.14 I have seen all the works that are done under the sun and behold all is vanity and vexation of spirit That which is vain and flashy will vex the Soul with disappointment we can enjoy nothing with contentment but what we enjoy with security Isa. 40.6 All flesh is grass and all the goodliness thereof is as the flower of the field The Flower may be gone the blustring of the Wind and the scorching of the Sun may soon deface the Beauty and Glory of the Flower and then it remains a rotten and neglected Stalk Prov 23.5 Wilt thou set thine eyes upon that which is not The Men of the World call them Substance they think they are the only things when of all these Solomon saies they are not How fading are Honours Haman was one day high in Honour and the next day high on the Gallowes Therefore these things being so fickle and of such uncertain enjoyment they cannot give the Soul any quiet 3. They are inferiour and below the Soul they do not perfect Nature but abase it they suit only with the outward and baser part of Man and serve only the Conveniences of the Body That which makes a Man happy must be something above a Man better than himself now this is beneath your Souls You would count it absurd to adorn Gold with Dirt or lay on Brass upon Silver it is a stain and disgrace not an Ornament to it One Soul is more worth than an whole World Matth. 16.26 What is a man profited if he shall gain the whole world and lose his own soul Or what shall a man give in exchange for his soul God created the World only with a word but Christ redeemed the Soul with his Blood and Sufferings and why should you degrade your selves Heaven thought your Souls worthy of the Blood of Christ and you should think them too worthy to be prostituted to the World Men do not know the worth of a Soul till they come to dye and then what would a Man give in exchange for his Soul to redeem his Soul from the destruction of fears Iob 27.8 For what is the hope of the hypocrite though he hath gained when God taketh away his soul When God comes by a Fatal Stroak or a Mortal Disease to take away your Soul you will see that a Soul once lost can be redeemed by no price and how little doth the Hypocrite then think of all his gain that he hath heaped together Oh then do not debase your Souls It is dishonourable among Men to match beneath their birth and dignity oh
and is referred to the common good to preserve Order and for an Example to others Certainly Punishment doth not belong to the wronged party as such then every one would have a right to punish and so invade the Power of the Magistrate A private Person hath a right of seeking Restitution or Compensation for the wrong done to him unless higher reasons of Charity forbid him but not a Power to compel them to punishment unless satisfaction be given But the case is different here God punisheth non qua laesus sed qua Rector not as the Offended Party but as a Governour Now the Government of the World requires Gods Holyness should be demonstrated and his Laws vindicated and a brand put upon Sin 2. From the Gift which is the sanctifying Spirit which being the gift of his Love must needs be the fruit of his Peace and Reconciliation with us Rom. 5.5 Because the love of God is shed abroad in our hearts by the Holy Ghost Other things may be given us during his Anger for God sheweth himself placable in the whole course of his Providence Yea they may be given in Anger But the Regenerating Spirit is never given us during his Anger or in Anger Sanctifying Grace doth evidence his special Favour Look as the payment of the Ransom was testified by the visible pouring out the Spirit Acts 2. so is our particular Reconciliation by the gift of the Spirit to us 1. VSE is of Instruction 1. How we are to look upon God in our Prayers as the God of Peace reconciled to us by Jesus Christ. When we pray to him we look upon him as a God of Grace 1 Pet. 5.10 But the God of all Grace who hath called us c. This sheweth his propension and inclination to communicate his Grace freely to Unworthy Sinners we also pray to him as the God of Power Rom. 16.15 Now to him that is of power to establish you according to my Gospel But here we are directed to look upon him as the God of Peace as pacified in Christ which is a greater ground of confidence If a Socinian were to pray to him he could only use the plea of Benhadad to Ahab we have heard the Kings of Israel are merciful Kings So we have heard the God of Israel is a merciful God If the Papist would pray with confidence he thinketh he must appease God by himself by his poenal satisfactions and costly Offerings As Iacob would appease Esau by sending gifts to him Gen. 32.20 But the Penitent Believer is reconciled to God by Christ Rom. 5.1 2. Therefore being justified by Faith we have Peace with God through our Lord Iesus Christ by whom also we have access by faith c. He cometh to God in his Name and no other Iohn 16.23 24. In that day ye shall ask me nothing verily verily I say unto you whatsoever ye shall ask the Father in my Name he will give it you Hitherto you have asked nothing in my Name ask and you shall receive that your joy may be full He runneth to the Horns of the Altar accepteth of the Peace published in the Gospel devoteth himself to God and rests upon Christ's Mediatorial Sacrifice as sufficient Here is his hope and confidence 2. How careful we should be that no breach fall out between us and God least we stop grace at the Fountain head Continued Sanctification cometh from the God of Peace as well as the first Renovation of the Heart The giving the Spirit is a sign of Gods Love and the with-holding of the Spirit is a sign of his Anger and Displeasure the one is the greatest Mercy the other the greatest Misery In his Internal Government the one is the highest Reward the other the greatest punishment As a Reward it is spoken of Prov. 1.23 Turn you at my reproof Behold I will pour my spirit upon you I will make known my words unto you As a punishment Psalm 51.10 11 12. Create in me a clean heart O God! and renew a right spirit within me Cast me not away from thy presence and take not thy holy spirit from me Restore unto me the joy of thy salvation and uphold me with thy free spirit The one is to be sought Luke 11.13 How much more will your heavenly Father give the holy spirit to them that ask him the other to be deprecated Take not thy holy spirit from me Psalm 51.11 Therefore take heed the Spirit be not grieved but obeyed 3. What ground of thankfulness to Christ. 1. That he hath made our peace with God at so dear a rate All your Repentings if you had wept out your Eyes for Sin would not have made your peace with God nor have satisfied his Justice nor procured Pardon and Life for you Now God is appeased Christ having slain the enmity by his cross Eph. 2.16 2. That the New Covenant is procured wherein Pardon and Salvation is offered to you as sealed by the Blood of Christ who hath payed our Debts Luke 22.20 This cup is the New Testament in my blood which is shed for you There had been else no place for your Repentance Faith Prayer or Hopes 3. That such free and easie conditions of Mercy with Power to performe them are propounded in the Gospel Lord Thou wilt ordain peace for us for thou also hast wrought all our works in us Isa. 26.12 4. That he should call us and have such favourable thoughts to us who for a long time were dead in Sin and in Hostility against him Rom. 5.10 For if when we were enemies we were reconciled to God by the death of his Son Much more being reconciled we shall be saved by his life A SERMON Preached on a DAY of Publick Thanksgiving II. CHRONICLES xxxii 25 But Hezekiah rendred not according to the benefit done unto him for his heart was lifted up therefore wrath was upon him and upon Iudah and Ierusalem THAT I may not detain you in a Preface let me tell you the Words hold forth 1. A Sin But Hezekiah rendred not according to the benefit done unto him 2. The Proof and Argument of it for his heart was lifted up 3. The sad Effects and Punishment of it both as to his own Person and the People under his Government Let me Explain these Branches and then come to observe something in order to the work of the day I know Christians you look not for things luscious but savoury 1. In the Sin there was a benefit done unto him and Hezekiah's fault is that he rendred not accordingly The Benefit done him implyeth a Complication of Mercies not only his Miraculous Recovery out of Sickness and Fifteen years added more to his Life but also the destruction of his Enemies the Assyrians Mercies which fell out near about the same time though I dare not say with the Iewish Writers that three dayes before the slaughter of the Assyrians this Sickness and Recovery fell out yet certainly they were near together as appeareth
joint again that is once out So David Psalm 51.10 Create in me a clean heart O God! and renew a right spirit within me He speaketh of it as a second Creation and Renovation not that there was a total expulsion of Faith or Charity but to shew that the loss is not soon repaired 2. There is Counsel given him Strengthen thy Brethren When by Repentance thou art recovered out of thy Sin be more careful to confirm and strengthen others 1. To prevent falling pray for them warne them be an example of Constancy to them that they may not fall or fail in like manner which he did by his three-fold profession of Love to Christ and in glorifying God in his whole Life and Death Iohn 21.19 This spake he signifying by what death he should glorifie God Christ warneth him of his future Sufferings shewing that he should be more stout than in his former Tryal Such a difference there was between Peter trusting in his own strength and Peter supported by God He that before was blown down by the weak blast of a Damosels Question could then confidently look a cruel Death in the Face 2. Recover them if lapsed with Meekness that they may not despair Gal. 6.1 If a man be overtaken in a fault ye which are spiritual restore such a one in the spirit of meekness considering thy self lest thou also be tempted If the possibility of falling be an Argument the actual experience is much more Christians should not exercise too great severity on them that are fallen considering we have or we might fall into like Sin in the time of Temptation Thus would Christ season and prepare his Servants for their Office and by their own Experience teach them meekness and tenderness to others In general it is said 2 Cor. 1.4 Who comforteth us in all our tribulations that we may be able to comfort them which are in any trouble with the comforts wherewith we our selves are comforted of God Such Comforts are not only for our good but for the benefit and advantage of others Confirme thy brethren saith Christ here to Peter They are Brethren and they need to be strengthned for all these Afflictions are incident to all our Brethren which are in the Flesh and our Example and Consolation from experience are a great relief to them Thus you have a full view and prospect of the words I shall observe this Point from the whole Doct. That though Sathan by Gods permission may soarly trouble and vex his people yet we are not wholly exposed to his fury to be dealt with as he pleaseth Let me shew you 1. How many wayes Sathan may vex and trouble Gods People Either by inward Suggestion or by outward Persecution and Affliction 1. By inward Suggestions as when he tempted David to number the People 1 Chron. 21.1 Sathan stood up against Israel and provoked David to number Israel Namely as he moved him to Pride and Glory in the Arm of Flesh or in his Grandure or multitude of Subjects God had an hand in it 2 Sam. 24.1 And the anger of the Lord was kindled against Israel and he moved David against them to say Go number Israel and Iudah To punish David and his People for their Sins God as a just Judge using Sathan as his Minister therein God by permission and a wise Ordination of it for good and Sathan by Suggestion and Malicious Intention for evil God as a Judge in a just punishment for Sin and Sathan as an Enemy and an Actor of Sin It is no excuse to Sathan or David that God moved nor any blot in God that Sathan moved they acting from divers Principles and divers ends Well but to our present purpose Sathan moved David a Man after Gods own heart Alas the best have their Infirmities and Sathan hath many hidden secret Arts to mischief Souls which we think not of 2. By Persecutions or Afflictions Many of Satans Temptations are conveyed by Afflictions that he may make the People of God weary of their Profession and either quit the Truth or cast off their Duty to him Thus when the Apostle telleth us of the Devils unwearied Malice and Enmity to Souls he biddeth us resist him stedfast in the faith knowing that the same afflictions are accomplished in our brethren which are in the world 1 Pet. 5.9 And again Revel 2.10 The Devil shall cast some of you into prison Surely they were put in Prison by Men but these Men were Sathans Instruments They have their Hour some Times and Seasons when they work great Trouble to the People of God God doth not so altogether bind up Sathan but that he suffereth him to act many strange parts in the World either by himself immediately or by his Instruments II. Our Tryals are the more soar because Sathan hath an hand in them 1. Not only because that is cumulative to the Malice of Men or superadded to it And so the Apostle Eph. 6.12 We wrestle not against flesh and blood but against principalities against powers against the rulers of the darkness of this world against spiritual wickednesses in high places Our business lyeth not with Men with Flesh and Blood only but with Sathan Men are but the Devils Instruments Humane and Bodily Powers are Sathans Auxiliaries whom he stirreth up and imployeth so that there is a double Party The invisible Agents and the invisible Powers by which they are assisted and acted But 2. There are special Reasons why the Devil is a more terrible and dangerous Party than any Humane Power As partly 1. Because of his great Enmity to Mankind especially the redeemed by Christ Because he looketh upon them as likely to possess the vacant places from which he and his Angels are faln He is alway called the Enemy with respect to War Adversary or Opposite Litigant Party with respect to Law 2. Partly because of his unwearied activity He is alwaies going about 1 Pet. 5.8 Your adversary the Devil as a roaring lion walketh about seeking whom he may devour And in the Book of Iob chap. 1.7 From going to and fro in the earth and from walking up and down in it And 3. Partly for his insatiable Cruelty His Malice is bitter and extream seeking whom he may devour His aim is utter Ruine and Damnation to prejudice us in our Eternal Estate or our Spiritual and Heavenly Concernments It is not your Temporal and Bodily Interests that he would mainly bereave you off He can let you injoy the pleasures of the World that he may deprive you of your delight in God He can be content that you shall have Dignities and Honours Ease and Safety so they prove a Snare to you all is to ruine your Souls If he cannot prevail so far yet he would thereby draw you to scandalous Sins that you may dishonour God 2 Sam. 12.14 By this deed thou hast given great occasion to the enemies of the Lord to blaspheme and destroy your own peace Psalm 32.3 My bones waxed
hanging upon a Tree We should look upon Christ crucified as if the thing were now a doing before our Eyes Gal. 3.1 Before whose eyes Iesus Christ hath been evidently set forth crucified before you Though it be past long ago it is present to Faith For he is lifted up that by the Eye of Faith we should look to him and see not only the thing but the end use and vertue of this Mistery The Brazen Serpent was a sufficient Remedy for the stung Israelites none that looked towards it perished the Cure never failed and Jesus Christ lifted up and being eyed is sufficient to cure the guilt of Sin and pain of Conscience through Sin and to heal our Diseased Souls and free them from the power of Corruption For being made a Curse for us the Blessing cometh freely upon the believing Gentiles even the gift of the Spirit Isa. 53.5 He was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed 2. The Superexcellency of Christ above this and all the Shadows and Types of him The Type doth express the thing signified but yet the Truth doth much exceed the Shadow The Brazen Serpent was but a Sign of Salvation so called in the Book of Wisdom chap. 16.6 But Christ is the Author of Salvation Heb. 5.9 The Serpent benefitted only the Israelites but Christ all Nations both Iew and Gentile Isa. 11.10 In that day there shall be a root of Iesse which shall stand for an ensign of the people to it shall the Gentiles seek and his rest shall be glorious It freed them from present Death but yet so that they might dye by other means but Christ hath freed us not only from the Death of the Body but of the Soul and this for ever as in the Text That they should not perish but have everlasting life So Iohn 11.26 Whosoever liveth and believeth in me shall never dye There Natural Life is preferred but for a while here Eternal Life obtained This benefit might last for a day or two but Iesus Christ is the same yesterday and to day and for ever Heb. 13.8 Christ ever retaineth his healing Vertue This was but a piece of Brass while they lodged it in the Temple but Christ is a Mediator to all Eternity It was a great wickedness to worship the Brazen Serpent therefore Hezekiah broke it in pieces when once he understood the People to be guilty of that Idolatry 2 Kings 18.4 He brake in pieces the brazen serpent that Moses had made for unto those dayes the children of Israel did burn incense to it and he called it Neâ—ushâ—an or a piece of Brass but it is our Duty to worship Christ All men must honour the Son as they honour the Father Iohn 5.23 And Heb. 1.6 Let all the angels of God worship him Phil. 2.9 10. Wherefore God hath highly exalted him and given him a name which is above every name That at the name of Iesus every knee should bow When the Israelites worshipped the Brazen Serpent it was broken in pieces but they shall be broken in pieces themselves that deny Christ his due Worship Psalm 2.9 Thou shalt break them with a rod of iron thou shalt dash them in pieces like a potters vessel Dan. 2.44 And in the dayes of these kings shall the God of heaven set up a kingdom which shall never be destroyed and the kingdom shall not be left to other people but shall break in pieces and consume all these kingdoms and shall stand for ever The Kingdom that will not submit to him shall be broken in pieces Luke 19.27 Those mine enemies that would not that I should reign over them bring them hither and slay them before me Thus it sets forth Christ. 3. Faith is set forth or the Way and Means how we come to have benefit by Christ. It is not enough to look to what Christ hath done but what we must do that we may be partaâ—ers of him The way of Cure was by a look so it is believing in him that bringeth home the Blessing to our Souls From this Type we learn 1. The necessity of Faith None had benefit by the Brazen Serpent but those that looked on it The Promise was made to those that observed the Command Numb 21.8 Every one that is bitten when he looketh upon it shall live If a Man turned away his Eyes and refused Gods Remedy the biting was Mortal to him As there is a necessity Christ should die so there is a necessity you should believe for besides Impetration there must be Application and the work of the Spirit is as necessary to apply Grace as the work of the Mediator to obtain Grace for us A deep well will do you no good without a Bucket nor the purchase of Salvation unless you apply it 2. An Incouragement of Faith 1. To broken-hearted Sinners if you are stung with Sin you may look to Christ. It was ground enough for any bitten Israelite to look to this Brazen Serpent because he had need he found himself bitten and thirsted for cure by this appointed means A felt Sense of Sin is warrant enough to look to Christ as the offered remedy Look not altogether to your soar to your sins but to Christ as the means of healing Indeed there must be a feeling and a sense of Sin or else there is no work for Christ to do what should an hail Israelite do with the Brazen Serpent Their looking began in a sense of pain none troubled their Thoughts about it till they were stung Compunction goeth before Faith The Israelites cryed out Oh! What shall we do for these fiery Serpents So Acts 2.37 When they heard this they were pricked in their heart and said unto Peter and the rest of the Apostles Men and brethren what shall we do An impoisoned dagger was flung into their Souls and then What shall we do The Goaler came trembling and fell down before Paul and Silas and said Sirs what must I do to be saved Acts 16.29 30. And they said verse 31. Believe on the Lord Iesus Christ and thou shalt be saved Only look upon the Serpent A Sinner must first feel himself a Sinner before he will or can come to Christ but then come The son of man is lifted up that whosoever believeth in him should not perish but have eternal life Some that know not themselves believers have been welcome to Christ but never any that know not themselves Sinners 2. To lapsed Believers The Serpents were left to sting the Israelites while they were in that place only the Brazen Serpent was lifted up God did not presently take away the Serpents only he gave a Remedy for such as were bitten Sin is not abolished but whilest we are in this Station the Remedy is still offered we are never so cured but we may be bitten again The disobedient Israelites needed this Motive and Chastisement to keep them in
pricked in their heart 2. Desire Would not the stung Israelite desire a cure So must you Matth. 5.6 Blessed are they that hunger and thirst after righteousness for they shall be filled Saith the Church Lament 3.51 Mine eye affecteth my heart 3. Trust. You see nothing by the Eye of Sense but his Memorials which God hath instituted as helps of Faith yet to appearance as despicable and as unlikely to produce any great effect as a Figure of Brass to cure a raging wound But things under an Institution are under a Blessing 1 Cor. 1.21 It pleased God by the foolishness of preaching to save them that believe You may think a Crucifix a more lively representation no that is not under the blessing of an Institution as Bread broken and Wine poured forth is that is too much a matter of Sense and begetteth bare thoughts which stirreth up fond pity and gross and wrong thoughts this conveyeth a Blessing You are to behold not only a dying Man put to a cruel Death but the Son of God in his deep kxinanition not carnally to pity him but to see his Love and the Wrath of God and the desert of Sin that you may abhor it to see the great price paid for our Ransom the necessity of having the vertue of his Cross and finally our thankful subjection to God Behold him that you may bless and praise God for your Redeemer The Type had its effect and shall not Christ Oh labour to feel the comfortable effects of his Death 3. Beg of God the Spirit to open your Eyes Christ crucified is only seen in the Light and Evidence of the Spirit 1 Cor. 2.4 My speech and my preaching was not with the enticing words of mans wisdom but in demonstration of the spirit and of power The Eyes of our Minds are opened by the Spirit of Wisdom and Revelation for our Light is but darkness 4. See him so as to expect not only Comfort but Healing Isa. 53.5 With his stripes we are healed That Heart is to be suspected that looks to Comfort more than Duty Look to him that you may live by him Gal. 2.20 I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the son of God who loved me and gave himself for me Look to him that you may be like him 2 Cor. 3.18 For we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the spirit of the Lord. Look to him that you may loath Sin Ezek. 36.31 Then shall you remember your own evil wayes and your doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations The First SERMON On I. Thessalonians v. 16 Rejoyce evermore THE words are brief and short and therefore they may be easily carried away They are independant on the Context and therefore will need no long deduction They press you not to a painful but pleasant Duty therefore you should be readily induced to practice it But yet when we look more intrinsecally into the Nature of it it is not so easie as we first imagined every one cannot receive this saying it is hard to keep the Heart in such an exact frame as to rejoyce evermore pray without ceasing and in every thing to give thanks as Christ saith in another case He that is able to receive it let him receive it Matth. 19.12 But what if we prove it to be a Duty incumbent on all Christians and that at all times The Text seemeth to enforce it rejoyce evermore In which words take notice of two things 1. The Duty to which we are exhorted rejoyce 2. The constancy and perpetuity of it in the word evermore Delight and Pleasure are greedily sought after in Christianity it is not only part of our Wages but much of our very Work Doctrine That Gods Children should make conscience of rejoycing in God at all times and under all conditions Here is a Precept for it not only a liberty given but a Command If you look upon the Words as a License or Liberty given you may conceive of them according to the Apostles Speech of Marriage 1 Cor. 7.39 She is at liberty to be married to whom she will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only in the Lord. But it is not only a liberty given but a command for he addeth verse 18. This is the will of God in Christ Iesus concerning you The will of God is the Supream Reason of all Duties and the Will of God in Christ Iesus falleth upon the Conscience with a double force the Law of the Mediator binding us to delight in God as well as the Primitive Duty which we owe to God as the Creator And that this Clause respects all the Three Duties is evident to any considering Mind In the opening of this Duty I shall shew you 1. What Rejoycing the Apostle intendeth 2. How this must be constant and perpetual 3. The many Reasons which do inforce this Duty upon us I. What Rejoycing the Apostle speaketh of There is a double Rejoycing A Carnal Rejoycing and a Spiritual Rejoycing 1. The Carnal Rejoycing is in the World and the good things of this World apart from God Luke 12.19 Soul thou hast much goods laid up for many years take thine ease eat drink and be merry 2. The Spiritual rejoycing is in God Phil. 3.1 Finally my Brethren rejoyce in the Lord Phil. 4.4 Rejoyce in the Lord alway and again I say rejoyce These two sorts of rejoycing must be carefully distinguished for they differ in their Causes to the one we are prompted by carnal Nature which taketh up with present things and the other is excited in us by the Spirit of God therefore often called joy in the Holy Ghost The one is called the joy of Sense the other the joy of Faith the joy of Faith is in God the joy of Sense in the Creature the joy of Faith is most in future things the joy of Sense in present things the joy of Faith is in the good of the Soul the joy of Sense in the good of the Body or the provisions of the Flesh the joy of Faith is built on the Covenant and the Promises of God Psalm 119.111 Thy testimonies have I taken as an heritage for ever they are the rejoycing of my heart The joy of Sense on the Blessings that flow in the Channel of Common and General Providence Now the first sort of rejoycing the Apostle would not press us unto Nature there needeth a Bridle rather than a Spur but to the latter in delight in God and in all things that come from God and lead to him This delighting our selves in God must be the thing which must be further explained 1. God himself as God is a lovely Nature and the Object of our Delight for he is good even before and
it Sin dyeth when the Love to it dyeth All that are converted to God are possessed with an Enmity to Sathan and his wayes such as they had not before when they remained in the degenerate State They have a New Heart and a New Spirit not the Spirit of the World but the Spirit of God The Natural Spirit that Spirit that dwelleth in us is the Spirit of the World The Spirit that inclineth us to worldly and sensual satisfactions but the Spirit maketh them look after the things promised by Christ and required by Christ 1 Cor. 2.12 For we have not received the spirit of the world but the spirit which is of God The Natural Spirit was a Spirit that lusteth to envy Iames 4.5 And so the Satanical Spirit But this is a Spirit of Love to God and Man that maketh us to seek his Glory and the good of others 'Till this Spirit be planted in us we have not changed Masters 2. As to Confirmation and Perseverance Christ will not loose the prey that he hath recovered out of the hands of Sathan Indeed while any thing of Sin remaineth there is somewhat of Sathan left which he worketh upon There is a remnant of his Seed in the best The Godly are yet in the way but not at the end of the Journey Therefore Sathan hath leave to assault them while they are here but Christ will perfect the Conquest which he hath begun and the very being of Sin shall at length be taken away At Death Sin is totally disanulled Iude 24. And to present you faultless before the presence of his glory Eph. 5.27 That he may present it to himself a glorious church not having spot or wrinkle or any such thing but that it should be holy and without blemish When the Vail of the Flesh is rent once there is a ceasing from Sin The Physician of Souls will then perfect the Cure and finish the Work The question then is how far Sathans power is destroyed as to the Converted I Answer Negatively not so far as to exclude our Duties or Tryals but affirmatively the Victory is secured by Promise to the striving Christian. 1. Negatively Not to exclude our Duty There is still room left for Prayer Watchfulness Sobriety Serious Resistance that we may use the means appointed for our safety 1. There is required of us Sobriety or an Holy Moderation of the Comforts and Delights of the present Life The Devil the Flesâ— and the World joyn in Conspiracy against us By the baits of the World Sathan inticeth our Flesh to a neglect of God and Heavenly things therefore we must be sober 1 Pet. 5.8 use the World as not abusing it 1 Cor. 7.31 that our Hearts be not depressed and disabled from looking after our great End and Happiness 2. Vigilance and Watchfulness is necessary that we may stand upon our Guard avoiding Snares fore-casting Hazards least we fall as a ready prey into the Mouth of the Tempter 1 Cor. 16.13 Watch ye stand ye fast in the faith quit you like men and be strong The first point of a Christian Souldier is to watch Conscience must stand Porter at the Door of the Soul examining what goeth in and what cometh out The Devil watcheth all advantages against us to espy where we are weakest Men that have no great tenderness of Conscience fear not much the loss of their Souls and are most easily wrought upon by Sathan Eph. 4.27 Neither give place to the devil If you but set open the door to Sathan the Capital Enemy of Mans salvation he will re-enter his old Possession and seek to exercise his old Tyranny therefore watch 3. A stedfast resistance Whom resist stedfast in the faith When we are yielding Sathan gets ground but he is discouraged by stedfast resistance This must be in the Faith or by a close adherence to Gods Word 1 Iohn 2.14 I have written to you young men because you are strong and the word of God abideth in you and ye have overcome the wicked one Adhering to the Priviledges of the Gospel as our Happiness and persevering in the Duties as our work or resolving by a constant continuance in well-doing to wait for Christs Mercy 4. We are also to pray earnestly Psalm 119.133 Order my steps in thy word and let no iniquity have dominion over me We had need to pray earnestly because sin will put strongly for the Throne again therefore beg Direction 5. All is bound upon the Conscience by continual mindfulness of our Baptismal-Vow and Covenant which must be often called to remembrance Rom. 6.11 Likewise also reckon your selves dead unto sin and alive unto God Rom. 8.12 We are debtors not to the flesh to live after the flesh If Christ had so destroyed the Devil as to exclude our Endeavours and our Duty the whole Gospel would be in vain and the Promises and Precepts of it to no purpose and all that furniture of Grace which he hath provided for us lost and useless Surely the Enemy and Avenger is not so stilled but that we need to be sober and watchful and stedfast in the Faith and much in Prayer and ever mindful of our Covenant and vowed Death to sin A Man that is baptized he hath a Debt and Bond upon him Secondly Christ hath not so stilled the Enemy and the Avenger to exempt us from Tryals of our sincerity God will have all Obedience to be tryed and honoured by opposition and sometimes sharp and grievous opposition Rev. 2.10 The Devil shall cast some of you into prison that you may be tryed Iob was permitted to Sathan for his Tryal Iob 1.12 Paul had his Messenger of Sathan for his Tryal to see what shift he could make with sufficient Internal Grace under Outward and Vexatious Evils 2 Cor. 12.7 8 9 10. Now it is better to undergo the fiery Tryal than the fiery Torment Tryed we are but not destroyed exercised with Temptation but not over-whelmed 2. Affirmatively 1. 'T is so far broken and destroyed that we have necessary assistance provided for us 2 Cor. 12.9 My grace is sufficient for thee for my strength is made perfect in weakness Perfect That is manifested to be perfect When the World is of Sathans side God is of our side 2 Tim. 4.17 Notwithstanding the Lord stood with me and strengthned me 1 Cor. 10.13 But God is faithful who will not suffer you to be tempted above what you are able but will with the temptation make a way to escape 2. The final Victory is secured by Promise to the striving Christian Rom. 16.20 The God of peace shall bruise Sathan under your feet shortly 2. As to his Interest in the Corrupt World the Kingdom of Sathan is more and more subdued For Christ must divide the spoil with the strong Isa. 53.12 Christ prevails upon Opposition and against Opposition and by Opposition For 1. Christ having a grant of a Kingdom over the Nations is every way furnished with Power to obtain it by Means
you If you be sollicitous about the word of Christ and the matters of Duty contained therein you have a great advantage at the Throne of Grace So Psal. 66.18 If I regard Iniquity in my Heart the Lord will not hear me Many that pray are as Ice a little thawed above but hard at bottom they have not such a strong setled Resolution to walk more closely and orderly with God but allow some secret Lust and so marr their own Audience and Acceptance with God II. For Reasons 1. With respect to God 1. His Observance 2. His Acceptance 1. With respect to Gods Observance He is an All-seeing Spirit and therefore will not be mocked with a vain appearance or a little bodily exercise but the Prayers we make to him we must find them in our Hearts 1 Sam. 16.7 For God seeth not as man seeth for man looketh on the outward appearance but God looketh on the Heart We may Act the Parrot before men but God looks to what there is in the Heart 1 Chron. 28.9 Know thou the God of thy Father and serve him with a perfect Heart and with a willing Mind for the Lord searcheth all Hearts and understandeth all the imaginations of the Thoughts A man up in the Air seeth the Spring as well as the River and its course we that stand by see the course but not the Spring God understandeth whether we are inclined and encouraged whether we are habitually inclined to God Ier. 5.3 O Lord are not thine eyes on the Truth Rom. 8.27 And he that searcheth the Heart knoweth what is the Mâ—nd of the Spirit because he maketh Intercession for the Saints according to the will of God He knows a belch of the Flesh from a groan of the Spirit He understandeth our desires as well as our Words So whether we are encouraged by the Grace of the New Covenant and Sense of our own qualification 1 Ioh. 3.20 21. If our Heart condemn us God is greater than our Heart and knoweth all things Beloved if our Heart condemn us not then have we Confidence towards God 2. With respect to Gods Acceptance God granteth not our Prayers till our Hearts be fixedly bent towards him Psal. 10.17 Lord thou hast heard the desire of the humble thou wilt prepare their Heart thou wilt cause thine Ear to hear When God hath put it into their Hearts to pray and awakened their desires then he will hear Dan. 10.12 From the first day that thou didst set thine Heart to understand and to chasten thy self before thy God thy words were heard God hath accepted the Heart without the Tongue but never accepted the Tongue without the Heart Moses cryed to God when he spake not one word Exod. 8.12 and God heard him 2. With respect to us 1. The part which the Heart beareth in all humane Actions It is fons actionum ad extra and it is terminus actionum ad intra In our actings towards God Prov. 4.23 Keep thy Heart with all diligence for out of it are the Issues of Life and in our receipts from God this is the thing that God aimeth at Rom. 6.17 Ye have obeyed from the Heart that form of Doctrine which was delivered you Prayer is not a receiving duty as hearing In praying the Heart begins in hearing it ends the Duty 2. With respect to our carriage in Prayer We do not conceive a Prayer but impose a Prayer upon our selves if the Tongue guide the Heart rather than the Heart the Tongue Like Children that cast stones into the Mine but do not draw Oar out of the Mine Acts 2.26 Therefore did my Heart rejoice and my Tongue was glad I. Vse Information 1. What need is there of Recollection before we come to pray that we may not force upon our selves what chance offereth but may have a Prayer in our Hearts before we have it in our Tongues Psal. 45.1 My Heart is inditing a good matter I speak of the things which I have made touching the King my Tongue is as the Pen of a ready Writer Usually we offer to God a dough-baked Sacrifice Only that I may not grate upon a tender Conscience there is an habitual Preparation and an actual Preparation The habitual Preparation lyeth in a broken hearted Sense of our wants radicated Inclination or bent of Heart towards God and Heavenly Things and in a Confidence and Liberty towards God The actual Preparation lyeth in such a Sense of our Necessities as the present Case doth deserve such a quickening of our desires after Heavenly Things as may fill us with Life such a remembrance of the Grace of God in Christ and our own Sincerity that our Hearts may not reproach us when dealing with God as a Father Again I distinguish that our requests are Ordinary or Extraordinary Ordinary When we ask daily supplies of Grace having no particular streight Temptation Difficulty or Business of moment then in hand Here the Habitual Preparation with little or no Actual Preparation serveth in our daily Prayers for necessary Blessings Extraordinary as in some notable trial difficult Streight Conflict Temptation or when we seek some special Benefit and upon eminent Occasions then as our Necessities are greater so our Acts of Prayer are more earnest Psal 109 4. For my love they are my Adversaries but I give my self unto Prayer Our Lord Jesus Christ being in an Agony prayed more earnestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22.44 And so it resolveth this Case What if I have not such a feeling of strong and earnest desire or the over ruling bent of the general Inclination Yet keep not off from Prayer 1. Good desires are to be asked of God 2. Such desires as you have must be expressed 3. Prayer is the usual way to quicken and increase them 4 Turning away from God is the means to kill them 2. It informeth us what need we have of more help than our own if we must find every Prayer in our Heart which we utter with our Tongues Three things are necessary in Prayer The Humane Spirit or natural Faculty that I may by my Understanding work on my Will The New Nature Faith Hope and Love to believe in God and see him before me to incline me to God as my chief good and to hope for Benefit from him The Divine Spirit to excite these Graces Iude 20. Praying in the Holy Ghost Rom. 8.26 The Spirit it self also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh Intercession for us with groanings that cannot be uttered The Spirit works not on us as blocks but as rational Creatures nor does it blow on a dead Coal II. Vse Caution Do not take every thing for Prayer which looks like it 1. Bodily exercise Mâ—ny by the Agitation of the bodily Spirits work themselves into some vehemency their Voice is heard on high but the Heart is dead and cold quibus arteriis opus est These fill up only a little
fourth rank is of those things which are evil in themselves and good only by accident in order to some greater good which may be procured by them as War to make way for a lasting Quiet and Peace the cutting off an Arm or Leg to preserve the rest of the Body burning the Harvest to starve an Enemy In a Theological Consideration Afflictions have this use which are not things to be desired and chosen but endured and suffered when sent by the wise God for our good Well now a Christian should love all things according to their value and as they approach nearer to his last end and chief good He valueth all things as they more or less let out God to him the nearer means more than the remote subservient helps Thus he delighteth in the Ordinances more than the Creatures because the Ordinances discover more of God and exhibite more of God to him He valueth Graces more than Ordinances because by the Graces of the Spirit he is brought into more Conformity to God and Communion with him than by the bare formality of a Duty And he delighteth in Jesus Christ more than in Created Graces as being by him nearer to God and God nearer to us Here is the method and order of our value and esteem then First God next Christ as Mediatour next the Graces of the Spirit next the Ordinances next the Creatures and Comforts of this Life 3. A Godly mans Judgment is rectified about the difference between things spiritual and temporal Prov. 23.4 Labour not to be rich cease from thine own Wisdom 1 Cor 2.12 We have received not the Spirit of the World but the Spirit which is of God that we might know the things that are freely given to us of God Psal. 16.7 I will bless the Lord who hath given me Counsel my Reins also instruct me in the night season He counteth that Condition beâ—â— wherein he may be most serviceable to God and best helped to Heaven The natural understanding valueth all things by the Interest of the Flesh for it looketh only to present things 't is the Spirit of the World But one to whom God hath given Counsel he is of another temper seeth things by another light and liveth to another end and scope His End enlightneth him and the Spirit of God enlightneth him The Spirit sheweth him the reality and worth of Heavenly things Eph. 1.17 18. That the God of our Lord Iesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the Knowledge of him The Eyes of your Vnderstanding being enlightned that ye may know what is the Hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints There is no Prospect of the other World by the light of a natural Spirit but by Faith 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off A meer naturaâ— man acteth at little a higher rate than a Beast A Beast seeth things before him tasts what is comfortable to his Senses is guided by Fancy and Appetite But the Spirit of Faith maketh a Man live as in the sight of God and under a sense of another World His end enlightneth him for Mat. 6.22 The light of the Body is the Eye if thine Eye be single thy whole Body shall be full of Light When a man hath fixed his end he will the sooner understand his way Finis est mensura mediorum The End is the measure of the means A good end and scope inlightneth and governeth a man in his whole course As a Man's end is so he judgeth of Happiness and Misery If a Mans end be to live well in the World then Happy are the People that are in such a Case If his end be to enjoy God then Happy is the People whose God is the Lord Psal. 144.15 It is a blessed opportunity to be waiting upon him So he judgeth of Liberty and Bondage If his end be to please God then Corruption is his Yoak if to please the Flesh Duty is his Yoak So he judgeth of Wisdom and Folly A carnal man counteth himself wise when he has made a good Bargain then he applaudeth himself Psal 10.3 The wicked boasteth of his Hearts desire and blesseth the covetous whom the Lord abhorreth The Godly Man then counteth himself wise when he has redeemed time for spiritual uses Eph. 5.15 16. Not as Fools but as Wise redeeming the time because the days are evil And the Eunuch when he was instructed by Philip went on his way rejoicing Acts 8 39. Vse 1. If these things be so then it informeth us how chearfully we should pass through our Sabbath Duties Isa. 58.13 If thou turn away thy foot from the Sabbath from doing thy Pleasure on my Holy Day and call the Sabbath a delight the Holy of the Lord honourable and shalt Honour him not doing thine own work nor finding thine own Pleasure nor speaking thine own Words c. It followeth naturally from the Point in hand for if a day in Gods house be better than a thousand elsewhere then a Christian should be in his Element when he is wholly at leisure for God His Sabbath time should not hang upon his hands nor should he count this day as a melancholy Interruption Few are of this Spirit they are out of their course Amos 8.5 When will the Sabbath be gone that we may set forth Wheat They are weary of Sacred Meetings and long to have them over that they might follow their gain and satisfie their worldly Humour They make the World and their Gain their great Errand and look upon Attendance upon God as a matter by the by and therefore are soon weary of it Vse II. Let us reflect the Light of this Truth upon our own Hearts have we this love and affection to the means of Grace If we profess it the Truth of it is best known to God but in some measure it should be known to our selves also if we would take Comfort in it Therefore let us a little state it 1. This Affection and Respect to Ordinances is to them as pure to those meetings where God is sincerely and purely worshipped As new born Babes desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sincere Milk of the Word 1 Pet. 2.2 The new Nature is suited to Gods Institutions As the puking Infant when he sucketh a Stranger doth in Effect say this is not my Mothers Milk Christ is there where he is worshipped in his own way Mat. 28.20 Teaching them all things whatsoever I have commanded you and lo I am with you alway even unto the end of the World The Church hath nothing to do about ordaining or instituting but only about ordering the natural circumstances of Worship 2. It is not the empty formality which the Saints prize but meeting with God Psal. 81.1 2. How amiable are thy Tabernacles O Lord of Hosts my Soul longeth yea even fainteth for the Courts of the Lord
the Elect Angels 1 Tim. 5.21 Now which of these are we to understand Not the Evil Angels to be sure for since the Fall they are called Devils not Angels singly without a note of Distinction This was an Holy Desire of an Holy Object of which those damned Spirits are not capable It is a burden to them to think of God and Christ they abhor their own Thoughts of God Iam. 9.19 The Devils also believe and tremble And Christs Presence was a torment to them Mat. 8.29 What have we to do with thee Iesus thou Son of God! art thou come to torment us before the time They cannot please themselves nor find such a delight and full satisfaction in the view of these Truths Therefore it is meant of those good Angels that behold the face of God and Minister in his presence they are beholding wondering and rejoycing at the mysteries of the Gospel There are two kinds of Creatures made after the Likeness of God Angels and Men and they are seated and placed in the two Extremities of the World the one in Heaven and the other on Earth in the Highest and Lowest Story of the Universe that at both ends of the Creation there might be some to glorifie him and acknowledge his Excellencies Alas here with us in the lower part of the World how few take notice of the glorious discoveries of God in any of his Works especially in the work of Redemption So that all Gods Preparations and Expences seem lost as to the Honour and Service which he might justly expect from us But there is another World where this mystery that is so little regarded here is more thought of and better studied even by the Blessed Angels Creatures more excellent and more numerous than Mankind who are always glorifying God and admiring his Excellencies upon this account As we behold the Sun that shineth to us from their part of the World so do they behold the Son of Righteousness from our part of the World even Jesus Christ the Lord in all the Acts of his Mediation 1 Tim. 3.16 Without Controversie great is the Mystery of Godliness God was manifested in the Flesh justified in the Spirit seen of Angels That is beheld with Wonder and Reverence God needeth not to Court us with such importunity he hath Creatures enough to glorifie him ten thousand times ten thousand Angels that stand before his Throne and know more of God than we do and are more ready to praise him II. What The Text telleth us which things that is those things spoken of in the Context 1. The Person of the Redeemer the most glorious Object that can be looked upon or taken into the Thoughts of any Creature The view of this is now our Comfort and will be our Happiness to all Eternity Iohn 17.24 Father I will that they whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me When we are in Heaven on t'other side of the World that will be our Work and our Happiness but it must not be wholly omitted here So the Angels delight in the Person of the Redeemer it is their rejoicing to look upon Christ in whom the Glory of God shineth forth more admirably than in any other of his Works Yea I shall go one Strain higher God himself delighteth in looking upon Christ Prov. 8.30 There was I by him as one brought up with him I was daily his delight in the Hebrew it is day day one day after another God never satisfieth himself enough in this yea God delighteth in Christ as Mediatour Mat. 3.17 This is my Beloved Son in whom I am well-pleased Isa. 42.1 Behold my Servant whom I uphold mine Elect in whom my Soul delighteâ—â— It is the ground of his gracious aspect upon us As Holy he delighted in all his Works and was refreshed at the view of them Gen. 1.31 And God saw every thing that he had made and behold it was very good compared with Exo. 31.17 In six days the Lord made Heaven and Earth and on the seventh day he rested and was refreshed Well then this is one thing which the Angels look upon the Person of Christ the most lovely Object to be thought of figur'd in the Mercy-Seat or cover of the Ark who interposed between the Law and God Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Propitiation that is Christ Incarnate 2. The way of Redemption verse 11. The Sufferings of Christ and the Glory that should follow And therein the sweet Harmony and Concord between Infinite Mercy and Infinite Justice that both might have full satisfaction This is figured in the Mercy-Seat Gods reconciling himself to Man by Christ Rom. 3.24 25 26. Being justified freely by his Grace through the Redemption that is in Iesus Christ whom God hath set forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the Remission of Sins that are past through the forbearance of God To declare I say at this time his Righteousness that he might be just and the justifier of him which believeth in Iesus 3 Another thing spoken of in the Context is the Grace that should come to us verse 10. Gods keeping familiar Correspondence and Communion with Poor Creatures in and through Christ 1 Iohn 1.3 And truely our Communion is with the Father and with his Son Iesus Christ. The dwelling of our Nature with God in a Personal Union a thing which Angels may wonder at since God abaseth himself to behold things in Heaven or things on Earth Psal. 113.6 Who humbleth himself to behold the things that are in Heaven and in the Earth His Majesty and All sufficiency is so great that he might justly despise the Angels of whom he standeth in no need Now that he should stoop so low as to look after poor crawling Worms and admit them to such intimacy with himself this Commerce between God and the Inhabitants of the lower World is matter of wondrous delight to the Angels 4. The Mission of the Spirit here just before the Text the Holy Ghost sent down from Heaven and then presently it followeth which things the Angels desire to look into viz. The Copious Effusion of Gospel Grace Before the price was paid when God gave out Grace upon Trust 't was more sparingly dispensed but now more plentifully since the price of Redemption is actually paid The Angels are ascending and descending present with the Churches in their Holy Worship When the Spirit was first poured out the Men that were Conscious to it were all surprized with wonder Acts 2.7 They were all amazed and marvelled saying one to another Behold are not all these that speak Galileans And surely the Angels see cause to glorifie God for his Gifts and Graces bestowed on the Church It was done in the sight of Angels Eph. 4.8 When he ascended on high he led captivity captive and gave gifts unto men compared with Col. 2.15 And having
spoiled Principalities and Powers he made a shew of them openly triumphing over them in it 5. The Gracious Providences of God in leading on the Church to their Eternal Happiness Eph. 3.10 To the intent that now unto the Principalities and Powers in Heavenly Places might be known by the Church the manifold Wisdom of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That curious variety and interweavings of Providence in bringing poor Creatures to Glory When we are on the Top of the Mount and we shall know as we are known then shall we see how variously he did confound the Wisdom of Men and Devils and led the Saints to Glory The Angels see more of God in this than in any of his other Works the state of the Church here upon Earth is the great Glass wherein God discovereth his Wisdom Power Goodness and Truth 6. The Final Glorious Estate of the Saints Christ shall be admired in them 2 Thes. 1.10 When he shall come to be glorified in his Saints and to be admired in all them that Believe For Poor Dust to shine as Stars and to be admitted with Christ to judge the World even Evil Angels All Men shall be at last owned or disowned by Christ confessed or denied before the Angels as those that look after these things Luke 12.8 9. Whosoever shall confess me before men him shall the Son of Man also confess before the Angels of God But he that denieth me before men shall be denied before the Angels of God Rev. 3.5 I will confess his Name before my Father and his Angels We may admire at these things 1 Iohn 3.1 2. Behold what manner of Love the Father hath bestowed upon us that we should be called the Sons of God! Behold now we are the Sons of God and it doth not appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is III. The Manner How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they desire to look into 1. It noteth an accurate Inspection to look towards so as to look through They understand more of these Mysteries than we do having no Mass of Flesh to clog them and obstruct the Operations of these Spirits as having no secular vanities to divert them as being so near God so intirely loving him because of the excellency of their Natures they have more advantage than we as the World wherein we dwell is more known to them than to us yet they are prying and should not we follow on to know the Lord Hos. 6.3 2. 'T is Earnest and Affectionate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they desire their hearts are in it Obj. Desire argueth a defect and the Angels that are in the Presence of God are in statu perfecto in a perfect State Ans. 1. In many things this Mystery exceedeth their understandings therefore they desire to know it more and more There is in the Angels understanding and Knowledge natural supernatural and experimental Their natural Knowledge reacheth to things that are belonging to the Perfection and Happiness of their Nature In supernatural things that depend upon the meer favour of God Angels know no more than God is pleased to manifest to them and so are ignorant of those things which God will not reveal and cannot be found out by any created understanding Their experimental Knowledge is by the accomplishment of Prophesies and what is foretold concerning the State of the Church here upon Earth as Christ learned Obedience by the things he suffered Heb. 5.8 So might Angels learn more when they saw Christ born dye and rise again the Spirit poured out the Devil dispossessed the Gospel Kingdom erected 2. Some defects are perfective as hungring and thirsting after Righteousness proveth Blessedness Mat. 5.6 Blessed are they that hunger and thirst after Righteousness for they shall be filled As Gregory Et satiantur sitiunt ne enim sit in desiderio anxietas desiderantes satiantur ne sit in satietate fastidium satiati desiderant They are satisfied with what they desire to prevent anxiety and trouble and they desire that with which they are satisfied to prevent satiety and loathing It is a sweet thirst not a painful dissatisfaction such as quickens but not pains Desire is an Act of Love the Object of it is dear and esteemed So the Angels they are desiring and enjoying Sitientes satiabimur satiati sitiemus As in Heaven the Saints desire more of God because they are not weary of him 3. They look upon it so as to be ready to discharge their Ministry about it As the Cherubims were figured with out-stretched wings over the Mercy Seat as ready to be imploy'd in Gods Errand so the Angels look into these things We find them ever ministring about Christ in his Temptations and Agonies in his Grave and at his Ascension So are they ministring about the Saints whom these things do concern Heb. 1.14 Are they not all ministring Spirits sent forth to Minister for them who shall be Heirs of Salvation The Angels do so look into the things purchased for us by Christ that they are helpful to us in them according to the Will of God IV. The Reasons 1. Negatively 1. Not Curiosity that cannot be imagined in these Blessed Spirits Now Curiosity is either First In the Matter when we pry into secret things which we cannot nor ought we to see into Col. 2.18 Intruding into those things which he hath not seen Those things wherein the Mind of God is not known or understood But God revealed himself to the Angels concerning the Salvation of man they being so often imployed in the Prediction and Discovery of those things that concerned the coming of Christ and Salvation by him They were the Messengers to carry the glad-tydings of it to the Patriarchs and Prophets Gabriel informed Daniel and talked with him concerning the seventy Weeks Dan. 9.21 22 23 24. After which the Messiah should be cut off God used their Ministry to instruct the Church in all the Acts of his Mediation the Angels comforted Christ in his Temptations and Agonies The Angels brought news of his Birth Luke 2.10 And the Angel said unto them Fear not I bring you good tidings c. When tempted they ministred to him Mat. 4.11 Then the Devil leaveth him and behold Angels came and ministred to him In his Agonies they strengthen him Luke 22.43 There appeared an Angel to him from Heaven strengthning him When he was buried and in his Grave they rolled away the Stone Mat. 28.2 The Angel of the Lord descended from Heaven and rolled back the Stone from the door Where he lay in the Sepulchre there were two Angels in White sitting the one at the Head and the other at the Feet where the Body of Iesus had been John 20.12 At his Ascension Acts 1.10 11. Two men stood by them in white Apparel which also said Ye men of Galilee why stand ye gazing up into Heaven c. Therefore this was
not a thing which God would keep secret from them What the Church knoweth the Angels know in some measure Or Secondly In the End Only to know They did not know meerly that they might know To know that we may be knowing is Arrogancy to know that we may gain by our Knowledge is covetousness and self-seeking to know that we may know is Curiosity but to know that we may adore and worship God this is Religion and Godliness This was their end that they might the more admire God in the discoveries of himself to the Creatures 2. Not total Ignorance of this Mystery before it was brought about They had some Knowledge of it but now to their Natural and Supernatural Knowledge there is added Experimental Knowledge which is daily increased in them 2. Affirmatively 1. They have such a deep sense of the worth of these things that they desire to know more Eph. 3.10 To the intent that now unto the Principalities and Powers in Heavenly Places might be known by the Church the manifold Wisdom of God By Principalities and Powers are meant Angels so called because God maketh use of them in governing the World and because of their great Power and Strength By Principalities and Powers in Heavenly Places are meant good Angels Now these glorious Creatures see more of the Wisdom of God by his Gracious Dispensations to the Church they improve and come to a more full Knowledge by observing and looking unto the Tenour of the Gospel and the Providences that do accompany it though their present State of Happiness doth give them full satisfaction for the time yet it is capable of some Additions and shall be perfected more fully at the last day when the torments of the faln Angels are also full 2 Pet. 2.4 God spared not the Angels that sinned but cast them down to Hell and delivered them into Chains of darkness to be reserved unto Iudgment It is true they are in termino not in via there can be no change of their State yet as to the degree they have not their full Happiness till then There are some things in this Mystery which they know not it is a deep Treasure of Wisdom and the Angels cannot see to the Bottom of it 2. In other things which they know they delight themselves in the view of them It is a sweet and comfortable Speculation with the thoughts of which their Hearts are ravished They desire to look into these things out of the delight which they take therein But why do the Angels so much delight in the Mystery of Redemption 1. Because of the Glory of God discovered therein 2. The good of Man procured thereby Both are laid down in the Angels Song Luke 2.14 Glory to God in the highest and on Earth Peace Good will towards Men. 1. For the Glory of God they see their Creator gets a great deal of Honour God was but half discovered in the Creation of the World but now more fully in the Redemption of the World In the Creation he shewed his Power Wisdom and Goodness but now he discovers more Attributes and these in a greater Latitude as his Truth Holiness and Justice His Truth in that this is the greatest promise His Holiness for here is the greatest instance of his hatred of evil and his Justice in the Agonies and Sufferings and shame of the Son of God In the work of Redemption God discovers his Power in dissolving the works of the Devil over-powering the resistance of Man It is true in the Creation there was nothing to help for there was nothing to lett and hinder His Goodness Rom. 4.8 But God commended his Love towards us in that while we were yet sinners Christ died for us God commendeth his love to us in loving such unworthy Creatures and with such a love So the Apostle Titus 3.4 But after that the kindness and love of God our Saviour towards Man appeared His wisdom not in ordering the Creatures but reconciling his Attributes When God embraced such unworthy polluted Creatures this is that the Angels are taken with to see the Wisdom Power and Justice of God shining forth in the Person of our Redeemer and in the work of our Redemption this is an admirable Looking-glass wherein to see these things 2. For the good of Man The Angels are without envy they rejoice at our welfare when the Nature of Man is so much preferred before theirs They are brought in rejoicing when Man was made Job 38.7 When the Morning Stars sang together and all the Sons of God shouted for joy When Christ was born Luke 2.13 And suddenly there was with the Angel a Multitude of the Heavenly Host praising God When Man is converted Luke 15.7 Ioy shall be in Heaven over one sinner that repenteth They rejoice in our Salvation Vse 1. Information It sheweth us 1. The Sublimity of Gospel Mysteries they are Speculations that befit Angels the Angels that behold the face of God admire at them Oh! How should we admire the Love of God in Christ that he hath provided such things for us in Christ that Angels wonder at The business of our Salvation is called a Mystery Ephes. 3.4 Whereby when ye read ye may understand my knowledge in the Mystery of Christ Rom. 16.25 According to the Revelation of the Mystery which was kept secret since the World began 1 Tim. 3.16 Without controversie great is the Mystery of Godliness An holy secret transcending the reach of ordinary knowledge such as nothing of it could be known by Man or Angel before it was revealed and after it is revealed it is a thing hidden from carnal Men in the Spiritual beauty of it and in a great measure from Believers themselves if their knowledge be compared with what it shall be hereafter 1 Cor. 13.12 Now we see through a glass darkly but then face to face now I know in part then I shall know even as also I am known Many are scandalized at the Scriptures because of the simplicity of them as containing onely a few plain truths but there are Mysteries which take up the mind and study of Angels and they think them worthy their best thoughts 2. The goodness of them the Angels are delighted in this study It is a pleasant sweet ravishing frame of truths the more we know them aright the more inquisitive shall we be and the more diligent to know more Those know nothing of Christ savourily who are so soon Gospel-glutted and Christ-glutted and look upon these discoveries and discourses of God's Grace in Christ as dry Chips and withered Flowers and hear them without any joy and thankfulness Revel 19.10 The Testimony of Iesus is the Spirit of Prophesie What should we delight in and busie our heads and hearts about but with God in Christ reconciling the VVorld to himself this takes off our delight from vain trifles Many of you Gentlemen that leave this study to Divines you lose much of the comfort and sweetness of your
lives because you do no more warm your hearts with these thoughts Gentlemen leave off the reading vain Books and Romances they that have found the saving effects of God's Love will do so Ephes. 3.18 19. That ye may be able to comprehend with all Saints what is the breadth and length and depth and heighth and to know the love of Christ which passeth knowledge This will be for our comfort Rom. 5.5 Because the love of God is shed abroad in our hearts by the Holy Ghost given to us It will quicken us to holiness if ever we feel the love of God 2 Cor. 5.14 The love of Christ constraineth us 3. It informeth us of the Harmony between the Churches Between the Old Testament Church and the Christian Church John 8.56 Your Father Abraham rejoiced to see my day and he saw it and was glad Luke 10.24 I tell you that many Prophets and Kings have desired to see those things which ye see and have not seen them and to hear those things which ye hear and have not heard them The times of the Gospel would to them have been a sweet sight they ardently desired to see Christ in the flesh And between the Church Militant and the Church Triumphant they join together in admiring Christ. Saints and Angels have one Beatitude beholding the face of God therefore they join in one duty looking on Christ. VVe shall one day meet in one Assembly Heb. 12.23 VVe hope to be Luke 20.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Like the Angels VVe should do as they do if we would be as they be 4. That Creatures busie their thoughts as they are affected Base Spirits are busied about light matters but Eagles will not stoop to catch Flies nor Angels employ themselves in inferiour and mean speculations but they have a great delight in acknowledging the manifold VVisdom of God in the Work of Redemption Great Spirits are taken up with things of great weight and importance Acts 17.11 These were more noble then they of Thessalonica in that they received the word with all readiness of mind and searched the Scriptures daily whether these things were so whilst others quench their Souls in sensualities they are for the Divine Study these were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not meant of Natural Nobility but Spiritual True Nobility and Excellency which lieth in a care of Salvation not in wearing fine Cloaths or enjoying plentiful Revenues or good Descent but in the study of Christ not in greatness of Birth but Diligence in searching out the Mysteries of Salvation that is Nobility indeed not to enslave our selves to the Opinions of Men and their Customs 1 Cor. 7.23 Ye are bought with a price be not ye the servants of Men. Not to wallow in Earthly Pleasure but seek things above Col. 3.1 If ye then be risen with Christ seek those things which are above where Christ sitteth on the right hand of God Phil. 3.20 For our conversation is in Heaven from whence also we look for the Saviour the Lord Iesus Christ. Not to be overcome by a Man's Passions and Corrupt Affections Prov. 16.32 He that is slow to anger is better then the Mighty and he that ruleth his own Spirit then he that taketh a City Prov. 25.28 He that hath no rule over his own Spirit is like a City that is broken down and without Walls These Noble Spirits will not yield to Lusts. Vse 2. To Reprove 1. The slightness of Men and to confound us with shame that we do no more take care to look after this Happiness that we do so unwillingly think of these things or set a-part our selves for the study of them Shall we slight these things which Angels wonder at Some will scarce vouchsafe to look into these things scarce think or talk seriously of them whilst their Minds and Discourses are taken up with baubles and trifles Angels are more noble Beings nearer to God they are not the parties interested we have particular benefit by them Matt. 22.5 But they made light of it They would not let it enter into their care and thoughts We are bound to this under pain of Damnation 't is not a thing arbitrary Heb. 2.3 How shall we escape if we neglect so great Salvation Bewail your stupidness that you have so slight a sense of these things Meditation I know is painful work it is very difficult but the sweetness of the Argument should perswade us to it 2. It reproveth that satiety that is apt to creep upon us Why should we be weary of searching into these Holy Mysteries What is the reason of this satiety First We search for them out of curiosity or content our selves with meer speculations which is an Adulterous love to truth not to get an interest in them John 4.10 If thou knewest the gift of God and who it is that saith to thee Give me to drink thou wouldest have asked and he would have given thee living water Secondly We do not look upon them with the eye of Faith Ephes. 3.17 18. That Christ may dwell in your hearts by Faith that ye being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and depth and heighth And to know the love of Christ which passeth knowledge Our embracing by Faith is a good means to make this study effectual Thirdly They content themselves with a superficial view but do not make an accurate inspection We do not know it so as to stand wondering at it in all its dimensions Ephes. 3.18 That ye may be able to comprehend with all Saints what is the breadth and length and depth and heighth Breadth whereby it is extended to Men of all Ages and Ranks Matth. 28.20 Lo I am with you always to the end of the World 1 Tim. 2.4 Who will have all Men to be saved and to come unto the knowledge of the Truth Length whereby it reacheth from eternity to eternity Psal. 103.17 The mercy of the Lord is from everlasting to everlasting Depth It stoopeth to our lowest misery Christ delivered us from the depths of misery and sin Psal. 86.13 Thou hast delivered my Soul from the lowest Hell And there is Heighth in it whereby it reacheth to Heavenly Joys and Happiness John 14.3 If I go and prepare a place for you I will come again and receive you to my self that where I am there ye may be also Study those several respects and ways wherein it is manifested till you are ravished with the thoughts of it draw solid comfort hope and quickening from it Psal. 39.3 While I was musing the fire burned 4. It reproves those that onely study it but do not get an interest and experience of the comfort of it otherwise it is a cold story 1 Pet. 2.3 If so be ye have tasted that the Lord is gracious There is Christ revealed to us and Christ revealed in us then is there sweetness in these truths Gal. 1.16 It pleased God to
all at the last day In both these things the Angels are concerned in his conquests as Christ doth confound the wisdom of Men and Devils in maintaining and preserving his Church They are a part of Christ's Army and have a great respect to his Church Heb. 1.13 14. But to which of the Angels said he at any time Sit on my right hand until I make thine Enemies thy Footstool Are they not all Ministring Spirits sent forth to Minister for them who shall be heirs of Salvation They are some of God's Messengers that help to restore and recover Man from the power of the Devil and disdain not the Service Christ appoints them for lost sinners but have a great respect to his Church and the Assemblies of his People 1 Cor. 11.10 For this cause ought the Woman to have power on her head because of the Angels 1 Tim. 5.21 I charge thee before God and the elect Angels For his Triumph with them Christ will appear at the end of the World when he hath won the Field and cometh in Triumph to confound his conquer'd Enemies 2 Thess. 1.7 The Lord Iesus shall be revealed from Heaven with his Mighty Angels These things the Angels pry into so should we Secondly How 1. Accurately and Seriously Usually we content our selves with running cursory thoughts never sit and pause with our selves what manner of Saviour and Salvation this is what is required of them that would be partakers of it and so content our selves with a superficial view without an accurate inspection Slight and shallow apprehensions leave no impression on the Soul The Hen thaâ— often stragleth from her Nest suffereth her Eggs to chill We should dwell upon these things till they produce a clearer Knowledge a firmer Belief an higher Estimation a greater Admiration for this is to resemble Angels Eph 3.18 That we may comprehend with all Saints the depth and length and breadth and heighâ—h all which begets solid comforts when the mind is wholly taken up with other things the soundest Knowledge worketh not 2. Spiritually profitably practically Our business is not so much to know new truths about the Gospel as to know them in a more useful manner Let us pry into these things as the Angels do not to satisfie our curiosity with a little notional knowledge or out of pride that we may pertinently discourse of them or hold up an argument about them but that God may be glorified and admired in the Person of the Redeemer and our Souls delighted for our comfort and quickening and weaned from the vanities of the World ver 13. Wherefore gird up the Loins of your Mind be sober and hope to the end for the Grace that is to be brought unto you at the revelation of Iesus Christ. Thirdly Why 1. Because it is an honourable imployment to look into the mysteries of Salvation and to be much conversant about them It will be a great part of our happiness and work in Heaven to behold Christ's Glory Iohn 17.24 Father I will that those whom thou hast given me may be with me where I am that they may behold my Glory All our Faith Hope and Labour tendeth to this The Queen of Sheba took a long journey to behold the Glory of Solomon which did so ravish her that her Spirit even fainted within her and yet that was but an Earthly Temporal Fading Glory But to behold the Majesty and Greatness which Christ our Redeemer hath at the Right Hand of God is the great work which we have to do to all Eternity Therefore now we should busie ourselves about these things that our Mouths may be filled with Praise and Thanksgiving 2. Because it is delightful to Gracious Hearts God findeth a delight in Christ and shall not we There is more in the Gospel than a vulgar Eye taketh notice of or our first apprehensions represent unto us shall Angels wonder at these things joy and delight in these things and shall we slight them Paul counted all things Dung in comparison of the Excellency of the Knowledge of Christ Phil. 3.8 and 1 Cor. 2.2 I determined to know nothing among you save Iesus Christ and Him Crucified Surely unless our thoughts are lawfully diverted or suspended we should think of no other thing Austin cast away Tully quia nomen Christi non erat ibi because the name of Christ was not in it 3. It is useful 1. That all created glory may wax dim and be more obscured in our Eyes their power is nothing their loveliness is nothing in comparison of Christ this should take up thy Soul and draw off thy observation from deluding vanities such as Riches and Honours and Pleasures As the light of a Candle is scarce seen when the Sun shineth brightly so all the tempting baits of the Flesh are nothing when the glories of Christ are considered by us See ver 13. Wherefore gird up the Loins of your Mind and be sober and hope to the end for the Grace that is to be brought unto you at the revelation of Iesus Christ. So for affrighting terrors what are Potentates and Powers to him All authorities and powers lawful or usurped must be subject to Christ 1 Pet. 3.22 Who is gone into Heaven and is at the right Hand of God Angels and Authorities and Powers being made subject unto him This promoteth the joy and constancy of Believers under sufferings 2. To draw out our Hearts after him Iohn 4.10 If thou knewest the gift of God and who it is that saith to thee Give me to drink thou wouldest have asked and he would have given thee living Water Looking after these things is in order to choice Mat. 13.45 46. The Kingdom of Heaven is like unto a Merchant Man seeking goodly Pearls who when he hath found one Pearl of great Price he went and sold all that he had and bought it What are all things in the World if set against Christ and his Salvation 3. That we should converse with him in holy duties with more reverence Heb. 12.25 See that ye refuse not him that speaketh For if they escaped not who refused him that spake on Earth Much more shall not we escape if we turn away from him that speaketh from Heaven Heb. 2.3 How shall we escape if we neglect so great Salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him Now shall we scarce vouchsafe these things a serious thought The Angels are concerned in a way of duty not in a way of benefit It is their duty to worship Christ Heb. 1.6 And again when he brought his first begotten into the World he saith And let all the Angels of God Worship him but not by way of recovery and yet they desire to look into this Glorious Mystery A Sermon on GALATIANS V. 5 For we through the Spirit wait for the hope of Righteousness by Faith IN the context the Apostle perswadeth the Galatians to stand fast in
into our hearts as the pledge of our atonement we receive it when we receive the Spirit Rom. 5.11 And his Sanctifying work is the sure evidence that God is at peace with us 1 Thess. 5.23 The God of peace sanctifie you wholly And doth ingage us to wait on God in the way of well-doing till our pardon be pronounced and we be absolved by our Judges own Mouth in the hearing of all the VVorld In the mean time applyeth to us the Blood of Christ for the pacifying of our Consciences and the comforts of the Pardoning Covenant that our peace with God may be more firmly setled 2. As to Life He doth three things 1. Prepareth us and fitteth us for it 2 Cor. 5.5 He that hath wrought us for this very thing is God who also hath given us the earnest of the Spirit None are received into Glory but those that are prepared for Glory Rom. 9.23 Vessels of Mercy which he had before prepared unto glory He giveth us the Heavenly Mind or an heart working up to God and Heaven and purifieth us more and more for that blessed estate 2. He assureth us of it 2 Cor. 1.22 Who hath anointed us and sealed us and given us the earnest of the Spirit in our hearts The beginning of holiness and love to God is a pledge and assurance of the sight of God and our compleat vision of him and love to him For God would not so against Nature plant such dispositions in us if he meant not to perfect them Nor print his Image upon us if he intended not a more full conformity to himself in another and better World 3. He comforteth us and raiseth our longing after this blessed estate For the beginnings we have here are called also the first-fruits Rom. 8.23 The beginnings are sweet What will the Completion be As he is the earnest to confirm our hopes the first-fruits to raise our affections that we may be diligent and serious in the pursuit of it Vse of all 1. Here you see your scope what you should look for and hope for The forgiveness of sins and Inheritance among the Sanctified 2. Here you see your work and what you should now seek after the righteousness of Faith 3. Here you see your help and what will enable you to obtain through the Spirit Oh let these things be more in your thoughts 1. For your happiness or the great priviledges which you should most value and hope for First The forgiveness of sins I shall onely suggest these Two things to you 1. Till sin be forgiven you can never have sound Peace within your selves but still God will be matter of fear and terrour to you Adam as soon as he had sinned he was afraid Gen. 3.10 I heard thy voice in the Garden and was afraid and hid my self In the Morning of that day he was made by the hand of God and in a few hours runneth away from his Maker as afraid of him So Isai 33.14 The Sinners in Sion are afraid as unable to abide the presence of God Now we that have so much to do with God to depend upon him every moment for all that we are have and want surely it would be a comfortable thing to us to hear not onely that sin may be pardoned but is pardoned Isai. 40.1 2. Comfort ye comfort ye my People saith the Lord speak comfortably unto Ierusalem cry to her that her warfare is accomplished her sin is pardoned There is the true ground of comfort to have sin forgiven Other comforts tickle the Senses but this soaketh into the Heart 2. By waiting on the duties of the Gospel this comfort is more and more setled in the heart With the Serious it is not an easie thing to get this comfort setled for the Conscience of sin is not so soon laid aside We have wronged God and incurred his displeasure but now to believe that he is appeased is not so soon done as spoken Some are guilty and senseless but yet no sound peace Heb. 2.14 Subject to bondage though they feel it not Others are sensible and have a fear of God's wrath It is a great while ere they can get their hearts to settle on the possible pardon or reconciliation offered in the Covenant When they do it is but It may be Joel 2.14 Who knoweth if he will return and repent and leave a blessing behind him Zeph. 2.3 It may be ye shall be hid in the day of the Lord's anger But to judge of the sincerity of our qualification so as to say Psal. 103.3 Who pardoneth all thy sins and healeth all thy diseases this cometh not by and by The case is this God is angry his anger is ratified by the Sentence of his Law and Conscience is privy to our own disobedience and applieth the Sentence of his righteous Law to it self Some part of the anger may break out in his Providence Our duties and addresses to God about pardon are very imperfect therefore it is difficult to have Pardon setled yet by acquaintance with God in the exercise of Faith Repentance and New Obedience we come to get the Peace established Job 22.21 Acquaint thy self with him habitually converse with him and be at Peace 2. For eternal life Oh let it be your great hope to be translated into the glory and joys of Heaven when you flit out of this World This Life will not always last you must die but you do not wholly perish when you die Now what shall become of you to all eternity Would it not be a blessed thing to be assured that when you appear before the Bar of your Judge you shall not come into Condemnation but obtain eternal Life Surely happiness is desired by all The Young Man that cheapened the Pearl of the Gospel but was loth to go to the price said Good Master What shall I do to inherit eternal life Mark 10.17 Surely this is the question which all serious people should busie themselves about The Goaler did so Act. 16.30 Sirs What must I do to be saved Alas other things do not touch us so near Not How shall I do to live in the World But How shall I do to live with God for ever Let your hearts be upon that Psal. 24.3 Who shall ascend into the Hill of the Lord Who shall stand in his holy place Having spoke to your hope and scope let me Secondly now speak to your work what you must seek after and that is The righteousness of Faith To inforce this Consider 1. There is no appearing before God without some righteousness of one sort or another Why Because it is an holy and just God before whom we appear And Shall not the Iudge of all the Earth do right Gen. 18.25 And 1 Sam. 6.20 Who is able to stand before this holy Lord God If not now in the time of his Patience how then in the time of his recompence His Holiness inclineth him to hate sin and his Justice to punish
Ghost which is in you which you have of God and ye are not your own ye are bought with a price therefore glorifie God in your body and in your spirit which are God's Estates Rom. 14.7 8 9 For none of us liveth to himself and no Man dieth to himself for whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lords For to this end Christ both died and rose again and revived that he might be Lord both of dead and living Phil. 1.21 To me to live is Christ All our actions not onely in Solemn Acts of VVorship but in our ordinary Conversations must be directed to him Zach. 14.20 21. In that day there shall be upon the Bells of the Horses Holiness to the Lord and the pots in the Lord's House shall be like the Bowls before the Altar Yea every pot in Ierusalem and in Iudah shall be Holiness to the Lord of Hosts A Sermon on 2 Cor. IV. 18 While we look not at the things which are seen but the things which are not seen for the things which are seen are Temporal but the things which are not seen are Eternal IN the Context the Apostle is giving an Account why he fainted not under the Labours and Afflictions of the Gospel There is a Threefold Reason given 1. The present Benefit of Afflictions Vers. 16. As much as these Labours and Affliction did diminish and infringe the comforts of the Animal Life so much the state of the Spiritual Life was advanced and increased Oh! 'T is a blessed thing when the Inward Man groweth more fresh and lively 2. Because those Afflictions did increase the hope of the Life of glory and were a Blessed Means to make it more sure and nearer where there is a perfect opposition between the present and future state Here an affliction for a moment There an eternal weight of glory Here afflictions are light There 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A state that will bear weight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excellently excellent A far more exceeding and eternal weight of glory 3. The Third Reason is taken from the Subject as the former respected the Object His Mind was wholly intent upon better things Not upon Temporal and Visible but upon Heavenly and Eternal While we look not at the Things which are seen but the things which are not seen for the things which are not seen are Temporal but the things which are seen are Eternal Wherein you may observe First A Distinction between two sorts of things Some seen some not seen Secondly A Suitable respect to either There is an over-looking of the one a Looking to the other Thirdly The Reason of this different respect For the things that are seen are Temporal And the things that are not seen are Eternal First The distinction may be explained thus 1. The things seen are such as are liable to present sense And they are of Two sorts Either comfortable to the present life or uncomfortable Comfortable as Riches Pleasure and Honours Uncomfortable As Poverty Disgrace Pain Torment Persecution In short either the Allurements or Affrightments of sense 2. There are things unseen Some things are invisible by reason of their nature some by reason of their distance Some by reason of their nature as God and all Spiritual things Some by reason of their distance As the Recompense of Reward or Eternal Life These latter chiefly God who maketh the Promise is unseen and the Time when the Promise of Eternal Life shall be made good is to come and there are many difficulties between hoping and having Yet these things the Joys of the other World were the Objects of the Apostle's Faith and Hope Secondly The different respect to other The Respect is deny'd to things seen We look not c. but strongly asserted as to things unseen We look at things that are not seen There is a despising or not thinking of the VVorld and the comforts thereof the losses and sufferings thereof but an earnest thinking of the VVorld to come The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implieth not onely a looking or minding of them but a making of them our scope our last end and the mark which we aim at Onely note That the Act is not simply denied as to things seen but comparatively In comparison of that Heavenly Joy and Glory which is promised So we look not at these things The VVorld's honour or dishonour the commodities or discommodities of this life which we daily see before our eyes have little influence upon us 1 Cor. 7.29 30 31. So all our Acts are non-Acts To mourn for sin as if we mourned not to rejoice in Christ as if we rejoiced not to use Ordinances as if we used them not is a great fault For these are the things we should look to as the way to Heaven But to mourn for VVorldly losses or rejoice in VVorldly comforts to use this life as not over-using it that is a great duty and a Blessed frame of Spirit Open the eye of Faith but shut that of Sense Thirdly The Reason of this different respect The one Temporal the other Eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Heb. 11.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pleasures of sin for a season The good things of the VVorld are Temporal both as to their continuance and their use To their continuance The good and evil of the VVorld is soon over and therefore should have little influence upon us The evil This light affliction which is but for a moment The good Heb. 11.25 they are but for a season and nothing that is but for a season can satisfie a gracious Heart They are Temporary as to their use The use of all the good things in this VVorld is onely to be serviceable to a Man in his passage to Eternity Deut. 23.24 When thou comest into thy neighbour's vineyard then thou mayest eat Grapes thy fill at thine own pleasure but thou shalt not put any in thy vessel 1 Tim. 6.7 VVe brought nothing into this VVorld and it is certain we can carry nothing out Eccles. 5.15 He shall take nothing of his Labour which he may carry away in his hand And on the other side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The things which are not seen are eternal And so so much as Eternity exceedeth Time these Blessed things exceed Temporal Trisles and therefore should be more valued by us The greatness of Heavenly Things is expressed in the former Verse Here the Duration of them We can part with nothing here equal to what we expect hereafter Doct. A Man can easily do and suffer any thing for God who hath made things unseen and eternal his great Scope and Aim Here I shall inquire 1. What it is to make these Eternal Things our Scope and Aim 2. Give you the Reasons why such an one hath an Advantage above other Men and can more easily do and suffer great things
for God First Let us open this looking First It implieth Faith or a believing the reality of these Invisible things That there are eternal and glorious things to be enjoy'd after this life Certainly an Object though never so glorious cannot be seen without eyes Now Faith is the eye of the Soul without which we can have no prospect of the World to come Therefore Faith is defined to be Heb. 11.1 The substance of things hoped for and the evidence of things not seen Without Faith Reason is short sighted and there is a deep mist upon Eternity 2 Pet. 1.9 Reason is acute enough in discerning what is noxious and comfortable to the present life Good for Back and Belly but it seeth little of any thing beyond this present World so as to quicken us to make any preparation for Death and Eternity The Mind hath no eyes to look beyond the mists and clouds of this lower World but such as the Spirit of Wisdom and Revelation is pleased to give us and cannot believe the reality of the unseen glory 'till in his light we see light Ephes. 1.17 18. Alass The wisest part of Mankind are taken up with Toys and Childish Trifles in comparison of these Invisible things The sweetness of Honour VVealth and Pleasure is known easily by feeling and therefore known easily and known by all but few can see the reality and worth of these unseen things Though Heaven and Glory be talked of in their hearing yet they know it not 'T is quite another thing when it is represented to us in the light of the Spirit None discern the worth of these things but those that have the Eagle-eye of Faith that can pierce above the Clouds to the Seat of the Blessed Faith is like a Prospective-glass by which we see things at a distance Others onely mind things at hand things that may be seen and felt Compare Lumen Fidei the light of Faith with the light of Sense That one degree of light the light of Sense can onely discern things near us present with us and before our eyes Those things which lie out of the view of Sense make no Impression upon them They see nothing but these corporeal things which even Dogs and Horses see as well as they As for Instance That it is good to eat well and drink well and sleep well To be at liberty and enjoy our pleasure or mind our business here in the World and thrive and prosper and do well according to hearts desire But the light of Faith will discover that there is no such danger as perishing for ever no such worth in any thing as there is in Salvation by Christ no such business of Importance as seeking after Eternal Life That all the gay things of Sense are but as so many May games to this happiness All the terrible things in the VVorld but as a Flea-biting All the business of the VVorld but as a little Childish sport at Push-pin in comparison of working out our Salvation with fear and trembling Much of Christianity lieth in opening the eye of Faith and shutting that of Sense Faith can look through all the clouds and changes of this VVorld To those eternal perpetual solid good things which God hath prepared for them that love him and so can the better contemn all those perishing vanities which the VVorld doteth upon This is that which is called in the Text looking and not looking c. The next degree of light is Lumen Rationis Reason can onely guess at future contingencies or at best see things in their causes and that it is probable if nothing letteth that such and such things will fall out but Faith can look through all distance both of time and place and the mist of contrary appearances to things promised with such certainty and sure perswasion as if the things we are perswaded of were at hand Heb. 11.13 These all died in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them and confessed that they were strangers and pilgrims on the earth John 8.56 Your Father Abraham rejoiced to see my day and he saw it and was glad Still it can believe in hope against hope and see Sun-shine at the back of the Storm and Heaven and Happiness in the midst of deep Afflictions Compare the Lumen Fidei with the Lumen Prophetiae Rev. 20.12 They agree in the common object such things as are revealed by God They agree in the same common nature That they see things future and to come with such clearness and certainty as if they were in being They differ because Faith goeth upon the common Revelation which God hath made to all the Saints in Scripture The other some special Revelation made to certain chosen persons The light of Faith affects the Heart with great joy and comfort The other is usually accompanied with rapture and extasie Yea let us compare it with Lumen Gloriae The Beatifical Vision that worketh a change in Body and Soul 1 Iohn 3.2 This in Soul 2 Cor. 3.18 There we see him Face to Face 1 Cor. 13.12 Here as in a Glass Though we are not so higly affected with the light of Faith yet as truly That nullifieth all sin and misery This exasperateth the Heart against sin and fortifieth it against misery Though the light of Faith giveth not as full an enjoyment of God yet as sure and proportionably affecteth the Heart as if we saw Christ in the midst of his Holiness and Paul with his Crown of Righteousness It puts the Believers Head above the Clouds in the midst of the glory of the World to come Once more this Lumen Fidei is somewhat like that sight which God hath of things Scientia Visionis simplicis Intelligentiae God seeth all things that may be in his own All-sufficiency all things in his own Decree Faith acts proportionably It sheweth all things that may be in the All-sufficiency of God and though it be not sure of the event yet our God is able Dan. 3.17 18. It seeth all things that shall be in the Promises of the Gospel wherein his Decree is manifested it realizeth them as if they were already They have a pledge of the Blessing when they have the Promise Now if we had such a Faith could thus look to things unseen it would produce notable effects A Man would be another manner of Christian Secondly It implieth an earnest Hope as well as a lively Faith Hope implieth Two things First A frequent Meditation Secondly A desirous Expectation 1 Frequent Meditation For Faith is acted by serious Thoughts Carnal Men are described to be those who mind earthly things Phil. 3.19 And again Who mind the things of the flesh Rom. 8.5 As a Man is in the constitution of his Heart so are his musings and meditations For thoughts being the genuine birth and immediate off-spring of the Soul do discover the temper of it But those that
are of an Heavenly Temper and Frame do often exercise their minds in Heavenly things Their Happiness lieth there and their Business tendeth thither Our Lord telleth us That where the Treasure is there the Heart will be Matth. 6.21 A Man's Treasure draweth his heart after it And therefore if his treasure be laid up in him his Heart will be there also The Mind is wholly taken up by these great things that other things are little minded by them But alas 't is otherwise with the generality of Men Our thoughts of Heavenly Blessedness are few and cold Oh that we should throng our Hearts with all manner of vanity when we have Eternity to think upon That all the day long we should be regarding this perplexing Business that Carnal vanity and delight and thoughts of Heavenly things should be such strangers to us Is this looking to things not seen We are continually thinking of what we love Worldly Men of gathering and increasing VVealth Luk. 12.17 18. Ambitious Men of Preferment and Applause Voluptuaries of Sports and Pastimes Philopoemen wherever he walked was thinking of Battels If he should be assaulted on such a piece of Ground how he would Model and Dispose his Army for his Defence A Christian should be thinking of Heaven how he may get thither and what he shall enjoy there They who do not think often earnestly and warmly of Heaven and Heavenly things surely have little expectation this way They are transported with pleasing Sensualities and have cold thoughts of the hope of the Glory of God 2. A desirous expectation Looking is often made the Act of Hope in Scripture as Titus 2.13 Looking for the Blessed hope And Phil. 3.20 Our Conversation is in Heaven from whence also we look for the Saviour the Lord Iesus Christ. And so to look to things unseen noteth an affectionate and desirous expectation of them A Man may believe things terrible and yet he cannot be said to look to them That is longingly to wait for them Therefore this looking hath the earnestness of hope in it as well as the firm perswasion of Faith There is a vehement longing and desire after the actual possession of these things without which Faith is a dead Opinion or a Speculative Assent Our Hope is but a few cold uneffectual thoughts or an hasty wish or a slight desire not that earnest looking which the Scripture calleth for Col. 3.2 Set your affections on things above not on things on earth There must be lively Affections there must be groaning earnestly 2 Cor. 5.2 Longing and Desiring to be with Christ Phil. 1.23 Affections add a strong bent and poise to the Will 3. This looking argueth a fixing of the Mind upon these things as our Aim and Scope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's the word used That is our Scope which influences all our Actions when we do all things to eternal ends either nextly or ultimately That we may obtain Eternal Life that is the great drift purpose and business of a Christian. This is the end of our Faith 1 Pet. 1.9 The end of our diligence and of all our service and waiting upon God and that which sets us a work in our general and particular calling Acts 26.7 Vnto which promise our Twelve Tribes serving God Day and Night hope to come This is our great ambition the end of all our Labours 2 Cor. 5.9 Still to drive on a Trade for Heaven this is the end of our sufferings 1 Tim. 4.12 Therefore we both Labour and suffer Reproach because we trust in the Living God He had spoken of godliness having the promise of this Life and that which is to come Therefore this is our aim and scope I now come to shew you Secondly Why such have an advantage above other Men and can more easily do and suffer great things for God This appeareth 1. From the object They that look to things unseen and eternal are acquainted with greater things than those are whose thoughts and projects and designs are confined within the narrow bounds of Time Every one hath a choiceness greatness and excellency of Spirit according to the objects He most converseth withal We count them Children of mean Spirits who converse only with Pins and Points and Toys and Rattles We count those of a meaner Spirit that have only a Cow to Milk or a Field to Till or a Lute to Play upon than those that have a Common-wealth to manage or to make a little City greater So those that are gotten upon the Mount of Eternity can look upon the most serious business of the World as a meer may-game in comparison of injoying God and living for ever in delightful Communion with him they that have made eternal things their choice and scope have this advantage above other men that they are acquainted with such excellent things as will darken the Glory of all Worldly things and lessen them in their opinion estimation and affection As a Man that hath looked upon the Sun in its brightness for a while can look upon nothing else as being dazzled with the splendour and brightness of it Things Invisible whether present or future either because of nature or distance They can set God against the Creature the Terrors of God against all the Terrors of sense and the everlasting Enjoyment of God against all the Delights of Sense 1. Things Invisible because of their Essence and Nature There is an Eternal God against a poor Creature whose Breath is in his Nostrils A God who is all in all and a Creature who is nothing Nothing in opposition or contrariety to God or his People Isa. 41.11 Behold they that are incensed against thee shall be as nothing nothing in comparison with God Isa. 40.17 All Nations before him are as nothing They are accounted less than nothing and vanity Dan. 4.35 The Inhabitants of the Earth are reputed before him as nothing Nothing by way of exclusion of God As the Sun beam is nothing when the Sun withdraweth or the Sound is nothing when the Musitian taketh away his Mouth from the Pipe or Instrument Thou takest away thy Breath and they die The Creature beareth a big bulk in the Eye of sense seemeth not only to be something but all things And so long as we look to things Visible what Hope or Comfort have we to fasten upon But to a Man that looketh to things Invisible the amiableness and frightfulness of the Creature vanisheth into nothing Heb. 11.27 By Faith Moses forsook Egypt not fearing the wrath of the King for he endured as seeing him that is Invisible That is with loss of all attempted to bring the People out of Egypt He saw him not by the Eye of Sense but Faith And then all the Princes and Powers of the World are as nothing Alas when we see great and most enraged Enemies our Hearts fail within us but Faith by closing the Eye of Sense winketh the Creature into nothing On the other side If a
Ghost is preparing us for Eternity Rom. 9.23 assuring us of Eternity Eph. 1.13 14. And then Christ is valued as the Auâ—hor of Eternal Salvation Heb 5.9 As the means of coming to God Phil. 3.8 9 10. Things seen are vilified and contemned by them Lastly The favour of God that we injoy here 'T is valuable in its self and as it is a taste and pledge of our everlasting communion with him Psal. 16.11 In thy presence is fulness of Ioy and at thy Right Hand pleasures for evermore Psal. 17.15 As for me I will behold thy Face in Righteousness I shall be satisfied when I awake with thy likeness Our tast now assureth us of our everlasting satisfaction thus you see Eternity giveth us the true measure whereby to know the worth and weight of every thing 2. 'T is our Motive to quicken us to be more diligent more exact and to pursue after those things with greater vigilancy industry and self-denial Industry a Man that will be Rich in the World chuseth apt means learneth all the ways of Thrift and Uniformity and dexterously pursueth his purpose Rising early going to Bed late piercing himself thorough with many sorrows He beareth it all patiently because 't is his end A Man given to Pleasures chuseth that course of Life wherein he may most injoy them sacrificeth his Time Credit Estate to gratifie his end So one addicted to Honours and Advancement He tortureth himself with many carking Thoughts and tedious Attendances and Projects how to rise and to be built a story higher So a Man that maketh things unseen his scope taketh God's way to injoy them Laboureth for these things Iohn 6.27 Labour not for the Meat which perisheth but for that Meat which endureth unto everlasting Life And Phil. 2.12 Work out your own Salvation with Fear and Trembling And then we must use vigilancy that our lives may not be filled up with impertinencies and inconsistencies Eph. 5.15 See then that ye walk circumspectly not as Fools but as Wise. Heb. 4.1 Let us therefore fear lest a promise being leâ—t us of entring into his Rest any of you should seem to come short of it And then we must exercise self-denial denying our selves in our interests comforts ease peace life and all that is dear and precious to us the Thessalonians are said to suffer for the Kingdom of God because in the midst of Tribulations and troubles they look for a future rest 2 Thes. 1.5 with 7. And so 't is said Heb. 11 35. They were tortured not accepting deliverance that they might obtain a better Resurrection They might have been freed from those cruel pains on certain conditions but they would rather wait for Gods deliverance than accept of Man's though it were invisible and yet so long to come They knew in the Resurrection God would give them an Immortal Glorious and Blessed Life for a short and miserable one and recompense their cruel Pains with Eternal Pleasures Vse 1. To press us to get this Heavenly frame and temper of Spirit To look to things Invisible as sure and near and to make them our great scope that all which we do may tend thereunto and be subordinate to Eternal Life 1. Remember we were made for Eternity for God hath given us an immortal Spirit which cannot be content with any thing that hath an end If we had Souls that would perish it would be more justifiable to look after things that perish No they will eternally survive these present things Eccles. 12.7 Then shall the Dust return to the Earth as it was and the Spirit to God that gave it Here we fly away as a shadow upon the Mountains come to act our part upon the stage of the World and are gone what is this to endless Eternity Surely that estate should be most in our Eyes How do you imagine you shall live after this Life When you die all the thoughts that concern the present World perish and if you did perish too it were no such great Matter But still you live and enter eternity and 't is sad when you have no happiness to injoy 'T is good often to consider what the Soul shall do when it shall be turned out of doors Luke 16.9 Make to your selves Friends of the Mammon of Vnrighteousness that when you fail they may receive you into everlasting Habitations That it may not be left Shiftless and Harbourless 2. Eternity is made known to us Christians and clearly set before us 2 Tim. 1.10 What is the drift of the Religion which you profess but to draw us off to another World 1 Cor. 2 12. Wherefore were you Baptized but in order to Eternity Then you began your Months of Purification therefore it is said 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off and hath forgotten that he was purged from his old sins What is the notion of a Christian Srangers and Pilgrims 1 Pet. 2.11 Dearly beloved I beseech you as Strangers and Pilgrims abstain from fleshly Lusts which war against the Soul Christ came not here to settle us in a state of prosperity nor to make the World our Rest and Portion No he came to bring up our Hearts first and then our selves to a better World which he calleth upon us to seek and make sure of He came to save us from the present evil World Gal. 1.4 Not to fix upon it 3. We are already involved in an eternal misery and stand under a sentence binding us over to the Curse and Wrath of God Iohn 3.18 Condemned already Nothing but the slender thred of a frail Life between Us and Execution How can we sleep in sin so near Eternity and Laugh and Dance over the brink of Hell and trifle away our Times before we have taken a sure way to escape this misery The Scriptures shew us the way of escaping this misery and attaining to eternal Blessedness Oh flee from wrath to come Mat. 3. Run for Refuge A Man cannot be soon enough out of the State of Sin and Wrath. 4 You shall be shortly summoned to your Account Luk. 16.2 Give an account of thy Stewardship for thou mayest be no longer Steward You have received so much from me such Riches such Honours such Parts such Sufficiencies what have you done with them What will the poor carnal wretch Answer in that Day when the diligent shall be rewarded with everlasting Life and the negligent be cast into everlasting Fire In the present time you either win or lose Eternity 5. Consider what poor deluded Souls that are in the everlasting estate would give if they might be trusted with a little time again that they might provide for Eternity How happy would they think themselves if God would but try them once more Their remembrance of their past Folly and evil choice is a part of their perpetual Torment Matter for the Gnawing Worm to feed upon Mark 9.44 If Carnal Careless Creatures would but anticipate the Thoughts of
good God and have some taste of his bounty It is said Psal. 145.9 The Lord is good to all and his tender Mercies are over all his Works He is good to all Creatures much more to all men the wicked not excepted though some men are but as a wiser sort of Beasts as they cater more for the Flesh and wholly value their Happiness by the Body and the Interests of the bodily Life They shall not want Invitations to lead them to God though they love their Bodies above their Souls yet they shall not want Arguments to love God who giveth them food and gladness and fruitful Seasons and plentiful Estates and many of these common Mercies which point to their Author and discover their End Acts 14.17 Nevertheless he left not himself without witness in that he did good and gave us rain from Heaven and fruitful seasons filling our Hearts with food and gladness These Mercies where they are bestowed argue not a good People but a good God 2. That he may reward some good in them and mortifie the remaining evil in his People by Afflictions None shall be a loser by God they that cannot tarry for the Heavenly Reward shall have a Temporal one such as they prize and affect Mat. 6.2 Therefore when thou doest thine Alms do not sound a Trumpet before thee as the Hypocrites do in the Synagogues and in the Streets that they may have Glory of Men Verily I say unto you they have their Reward So for Prayer verse 5. and for Fasting verse 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have signifieth an acquittance or discharge they acquit God of other things they have a reward suitable to their affections and their work their affections are altogether upon Temporal things The Spirit of an Heir and the Spirit of an hired Servant differ An Heir can patiently tarry till the Inheritance falleth but an hired Servant must have wages from day to day or from quarter to quarter So worldly men must have something in hand they have not a lively hope of Blessedness to come and cannot tarry for the Eternal recompence So suitable to the Work which is external a meer out-side Duty so is their Reward proportionable Nebuchadnezzar did God some service and God had his Reward for him inlargement of Greatness and Empire Ier. 27.6 And now have I given all these Lands into the hand of Nebuchadnezzar the King of Babylon my Servant So Ezek. 29.18 19 20. The Word of the Lord came unto me saying Son of Man Nebuchadnezzar King of Babylon caused his Army to serve a great service against Tyrus Every Head was made bald and every Shoulder was peeled by carrying Baskets of Earth to fill up the Channel between it and the main Land yet he had no wages nor his Army for Tyrus for the service which he had served against it Therefore thus saith the Lord God behold I will give the Land of Egypt unto Nebuchadnezzar King of Babylon and he shall take her Multitude and take her Spoil and take her Prey and it shall be the wages for his Army I have given him the Land of Egypt for his Labour wherewith he served against it because they wrought for me saith the Lord. The Lord thought of rewarding this Ambitious Man for his hard Labours and Toils Mal. 1.10 Who is there among you that would shut the Doors for nought Neither do ye kindle fire upon mine Altar for nought God's service is good service even to those who do but outwardly and grudgingly perform it Levites and Porters had their allowance and superficial work meeteth with an External Reward 3. To shew that these are not the chief good things by which his special love is manifested unto us God will not now govern the World by sense but by Faith and therefore Prosperity and Adversity of themselves do not clear up a Man's Estate before God and are not perfect demonstrations of his love and hatred nor can a Man judge of his acceptance with God by his outward condition nor should we quarrel with the Wicked about their outward condition which are their portion not ours Eccles. 9. 1 2. No Man knoweth either love or hatred by all that is before them All things come alike to all there is one event to the Righteous and to the Wicked For these things are promiscuously dispensed without any difference evil things to good men and good things to evil men Josiah died in Battles as well as Ahab Is Abraham Rich So is Nabal Is Solomon VVise So is Achitophel Is Joseph honoured by Pharaoh So is Doeg by Saul Hath Demetrius a good report of all Men 3 John v. 12. So had some false teachers that complied with Men's Lust's and Humors Luk. 6. 26. Wo unto you when all Men shall speak well of you Had Caleb Health and Strength Josh. 14. 11. So have VVicked ones Psal. 73. 4. There are no bands in their death but their strength is firm Hath Moses beauty So hath Absolom 2 Sam. 14. 20. Learning and VVisdom is given to the Egyptians as well as to Moses Act. 7. 22. and Daniel chap. 1. 17. Ishmael had long life Gen. 25. 17. as well as Isaac Gen. 35. 29. Is greatness and powerful Reign given to David So to Infidels so that nothing hence can be concluded To bring us to look after more distinguishing mercies these are given to others as well as to his Children II. VVho are those carnal men to whom God will give no more than carnal felicity In the General those that chuse these things for their Portion Men have according to their choice THY GOOD THINGS chuse and have It absolutely holdeth good in Spiritual things Luk. 10.42 Mary hath chosen that good part which shall not be taken away from her But it is not always so in carnal things tho' many times it is here a Man may chuse and not have they that chuse worldly greatness and the wealth and credit of the VVorld cannot always have their choice God denieth it to some in mercy that they may look higher But sometimes he giveth it to others in wrath God giveth them their Hearts desire in Judgment These are their good things the only things suitable to their Hearts the VVorld is all they care for let God keep his Heaven and his Spirit to himself It is good to observe what our Heart calleth ours As Nabal 1 Sam. 25.11 Shall I take my Bread and my Water and my Flesh which I have killed for my Shearers And Laban to Iacob Gen. 31.43 These Daughters are my Daughters and these Children are my Children and these Cattle are my Cattle and all that thou seest is mine A Carnal Man with a lively gust and rellish calleth these things his things A Godly Man owneth them as coming from God and referreth them to him 1 Chron. 29.14 All things come of thee and of thine own have we given thee VVell then how just is God in
reasoned of righteousness c. In the Words we have an account 1. Of the Matter of Paul's Sermon 2. The Effect and Fruit of it 1. Felix trembled 2. Delayed and put it off Go thy way c. I. The Matter 1. In General it was concerning faith in Christ or the Christian Religion 2. In Particular three Heads are mentioned Righteousness Temperance Iudgment to come He made choice of these Heads as plainest and easiest to be understood and as a proper and suitable Argument for Felix was publickly stained with Vices contrary to these Virtues he was Brother of Pallas and one well known to the Emperour Claudius He was in his Magistracy very unjust acquiring great Riches by Bribes Tacitus reporteth him Infamous for this And he and Drusilla were Intemperate and Incontinent living in Adultery and he using her as a Wife who was another Man's Paul was not ignorant of this We must not shoot at Rovers but aim at a certain Mark in our Ministry A Physician that cometh to Cure doth not use at adventure one Remedy for all Diseases but Medicines proper to the Malady of the Patient The Method of converting Sinners requireth this to shew what Men must be that may stand in the Judgment Holy Just and Temperate II. The Effect and Fruit on Felix part Of Drusilla there is nothing spoken she being a Jewess this Doctrine was not new and strange to her but having heard it often is not moved by it through hardness of Heart But of Felix we read two Things 1. His Trembling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is all in an Agony made up all of Fear 2. His Delay and Put-off Go thy way 't is a civil denial and baffle put upon Conscience Conviction not improved usually makes a Man turn Devil he might have cast him into Irons but he rageth not It fared worse with Ionathan the High-Priest as Iosâ—phus telleth us when he had reproved Felix for his Injustice and Bribery he sent Assassines to murder him who mingling themselves with his Servants and making a Broil in his Family killed him so that the principal Author and Design of the Murder was not known It fared better with Paul 1. Partly from the force of the present Conviction it was so strong that he could not gain-say but only seeketh to elude the Importunity of it by the Dream of a more convenient Season 2. Partly from some mixture of his Sin Vers. 26. He hoped that money should have been given him of Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Text in the Greek joyneth his Fear and Avarice together being afraid he bids Paul depart but hoped also that Money should have been given This expecting a Gift as it obstructed his Conviction so it broke his Rage and therefore he useth Paul the more civilly Doctr. That a Carnal Man may be deeply affected with the Christian Doctrine even to great Agonies of Conscience and yet finally miscarry This is evident in the Instance of Felix who trembled but yet delayed shaketh off the force of Paul's Sermon by a pretence of business and continueth in his Sin for after this he expecteth a Bribe and because that came not to pleasure the Jews he left Paul in Bonds 1. I shall speak of the Nature of this Trembling or Agony of Conscience which is here ascribed to Felix 2. The Cause of it God's Word in the General and in Particular the Doctrine of the Last Judgment 3. The Effects and Fruit how it doth or may come to nothing I. What is this Trembling ascribed to Felix Trembling at the Word of God is made a Fruit and Effect of Special Grace Isa. 66.2 To this man will I look even to him that it poor and of a contrite spirit and trembleth at my word And Ezra attempting a Reformation gathered to him all that trembled at the Words of the Lord God of Israel Ezra 10.3 I Answer We must distinguish of a Fear sanctifying and a Fear only awakening for a time of a Fear that is a Grace and a Fear that is only a Conscience A Fear sanctifying is such a sense of our danger as stirreth up in us a constant serious Care to avoid the Wrath of God and please him So 't is said Prov. 16.6 By the fear of the Lord men depart from evil This Fear is a Grace an habitual disposition of Soul which is spoken of in the places alledged The Fear only awakening is such a sense of our Danger as doth only trouble us for the present but doth not put us upon the right way to remedy the Evil we are convinced of Eph. 5.14 Awake thou that sleepest and arise from the dead and Christ shall give thee light The Awakening is a Mercy especially if we are not only awakened from our drowsie Fits but we arise from the Dead if we forsake the way of Destruction and betake our selves to the service of God we are safe Many wicked Men are shrewdly shaken by the Preaching of the Word for a while they are a little awakened out of their drowsie Fits and begin to fear and tremble yet they return to them again and sleep the sleep of Death till in the Day of Judgment the Books of Conscience be opened and then they everlastingly awake with Terrors and never sleep more If they could as sweetly sleep in their Sins in Hell as they do now upon Earth Wrath to come would not be so terrible and tormenting a thing to them The differences between this sensible Work and Holy Trembling at God's Word are these 1. Holy Fear is a voluntary Act and excited in them by Faith and Love By Faith believing God's Threatning by Love which is troubled at the Offence done to God 2 Chron. 34.27 Because thine heart was tender and thou didst humble thy self before God when thou heardest his words against this place and against the inhabitants thereof and humbledst thy self before me and didst rend thy cloathes and weep before me I have even heard thee also saith the Lord. Iosiah was active in this Trembling and Humiliation But this is an involuntary Impression arising from the Spirit of Bondage and irresistible Conviction which for a while puts them in the Stocks of Conscience but they seek to enlarge themselves as soon as they can 2. They differ in the ground or formal Reason of this Trouble Agony and Consternation of Spirit To be troubled for the Offence done to God is a good sign but to be troubled meerly for the Punishment due to us is the guise of Hypocrites Esau was troubled for he sought the Blessing with Tears when he had lost it Heb. 12.17 But how was he troubled Non quia vendiderat sed quia perdiderat because he had lost the Birthright which was his misery not because he had sold it which was his Sin So all wicked men saith Austin non peccare metuunt sed ardere they do not fear to Sin their Hearts are in secret love and league with their Lusts but they are
Heart be well furnished the Tongue will not be barren and empty 2. Having your Furniture get those Graces which may quicken you to imploy it as Zeal for the Glory of God and love to Souls Fire turns all about it into Fire Mules and all Creatures of a Mungrel Race do not procreate 1 Iohn 1.2 3. For the Life was manifested and we have seen it and bear witness and shew unto you that Eternal Life which was with the Father and was manifested unto us That which we have seen and heard declare we unto you that ye also may have fellowship with us and truly our fellowship is with the Father and with his Son Iâ—sus Christ. And David's Maschill Psal. 32. Title is A Psalm giving Instruction True Good is diffusive of its self When Philip was called he inviteth Nathanael to come to Christ Iohn 1.45 and Andrew Simon Vers. 41. True Zeal sheweth its self by a Zeal to promote the Kingdom of Christ and the good of Souls And the new Nature seeketh to multiply the kinds and they who are really brought to Christ will be careful to invite others 3. We have need to pray to God that he will touch our Tongues with a Coal from the Altar that is by his Spirit purifie our Speech Isai. 6.6 7. Then flew one of the Seraphims unto me having a live Coal in his Hand which he had taken with the Tongs from off the Altar And he laid it upon my Mouth and said Lo this hath touched thy Lips and thine Iniquity is taken away and thy Sin is purged That we may shew forth nothing of pride and passion and carnal affection but speak upon all Occasions with a pure Zeal for him And again that he would open our Lips Psal. 51.15 O Lord open thou my Lips and my Mouth shall shew forth thy Praise That he would cast out the dumb Devil The habit of Grace without continual influence to act it effectually will not do its work the habit is a Gift and the bringing forth of the habit to exercise is another Gift 4. Watchfulness and heed is necessary otherwise Corruption will break out There is a quick intercourse between the Heart and the Tongue Pride will shew its self in a vain Ostentation of Parts Passion in some heat of Words Worldliness and Sensuality will bewray themselves and divert us from holy Conference to that which is Carnal and Worldly Discontent in some unseemly Expressions of God's dealings with us Indiscretion and Folly in a multitude of impertinent talk Psal. 141.3 Set a Watch O Lord before my Mouth Keep the Door of my Lips The Tongue must be watched as well as the Heart all watching will be to little purpose unless God bridle and curb our Tongues that nothing break out to his dishonour but this constant Guard is necessary Second Sermon I Come to the second Branch But the Heart of the Wicked is little worth Doct. That an Vnsanctified Heart is a Drossie Heart of no value and use as to Heavenly Things 1. Let me explain this Aphorism 2. Confirm it by Reason 3. Apply it 1. To open it 1. What is meant by the Wicked Man 2. What by his Heart 3. In what sense it is little worth 1. What is meant by the Wicked Man Answ. One that is not regenerate or renewed by the Holy Spirit They are of several sorts some are more gross in the out-breakings of sin others please the Flesh in a more plausible and cleanly manner the one are usually called wicked and prophane Persons but others are comprized also Psal. 14.3 They are all gone aside they are altogether become filthy there is none that doth good no not one They are all in the state of Nature and their corrupt Hearts are vile and loathsom in God's sight 1. Some have great Natural Abilities and Gifts as Achitophel 2 Sam. 16.23 And the Counsel of Achitophel which he counselled in those days was as if a Man had enquired at the Oracle of God yet his Heart was nothing worth as to God's acceptance and his own Salvation as the issue declared 2. Some have plausible shews of Piety and external Worship yet while the Heart is unrenewed that will not help the matter Matth. 23.27 28. Our Lord compareth them to whited Sepulchres which indeed appear beautiful outward but are within full of dead Mens Bones and of all Vncleanness Even so ye also appear outwardly righteous to Men but within are full of Hypocrisie and Iniquity 3. Not only the gross Dissemblers but those that are brought so far as to a partial Obedience yet this availeth not if the Heart be not cleansed and renewed as it is said of Amaziah 2 Chron. 25.2 He did that which was right in the sight of the Lord but not with a perfect Heart It was right in the matter and he did many things right but his Heart was nothing worth 4. Though Men act like themselves and have no condemning disallowing thoughts within themselves as conscious to any partiality and defect in their Obedience yet God still looketh to the Heart to see whether it be drossie or pure Gold Prov. 16.2 All the ways of a Man are clean in his own Eyes but God weigheth the Spirits He puts the Heart into the Balance of the Sanctuary Men blinded with self-love are partial in their own cause and when the action is fair over-look an unsanctified Heart but the Lord considereth it exactly quo animo with what spirit every thing is done 2. What is meant by the Heart Not that fleshy part which is in the midst of the Breast but the Soul with all its Faculties Understanding Will and Affections And this considered not as to its Natural Capacities and Properties but as corrupted by Sin Now great is the Pravity and deep is the Corruption of Man's Heart by Nature and that not only as to the Disorder and Disobedience of the Inferiour Faculties but as to the leading part of the Soul First In order to God Secondly As to Inferiour Things First In order to God 1. In the Understanding there is not only Ignorance but Indisposedness to know the Truth set forth by the Notions of Darkness and Blindness Ephes. 5.8 Ye were sometimes darkness 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off He hath no Spiritual discerning This is worse than bodily blindness because Men are not sensible of it Revel 3.18 And knowest not that thou art wretched and miserable and poor and blind and naked and because they seek not fit Guides to lead them Acts 13.11 And now behold the Hand of the Lord is upon thee and thou shalt be blind not seeing the Sun for many days And immediately there fell on him a mist and darkness and he went about seeking some to lead him by the hand But these cannot indure them 2. Vanity and Slightness and Folly Matth. 22.5 They made light of it Heb. 2.3 How shall we escape if we neglect so
how miserable a thing it is to have a drossy unsanctified Heart even though your Life should be never so blameless Now the Spirit of God calleth upon us to shew our selves Men Isa. 46.8 Remember this and shew your selves men bring it again to mind O ye transgressors And if you will never sit alone and commune with your selves about these weighty Matters your Condemnation is just Motives to quicken us how much it concerneth you to get your Hearts sanctified 1. Because of the two great Competitors God and Satan how earnest they are for the Heart It is God's Choice Prov. 23.26 My son give me thy heart This is that which God craveth and every good Man should say Lord I give it unto thee It pleaseth God to hide our Hearts from one anothers knowledge but he seeth them whether they be kept in a right frame yea or no. Men are incompetent Judges of the Heart therefore they look to the outward appearance but God's Eye is upon the Heart 1 Sam. 16.7 Man looketh unto the outward appearance but the Lord looketh on the heart Psal. 41.6 Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdom If we have a wise and understanding Heart a choice and excellent Spirit On the other side it is that which Satan striveth for most the greatest Contest between God and Satan is who shall have the Heart of Man As Acts 5.3 Why hath Satan filled thy heart to lye to the Holy Ghost So Luke 22.3 Then entred Satan into Iudas Then he gets into the Man when he gets into the Heart Iohn 13.2 The Devil having now put into the heart of Iudas to betray him This is the Castle the Enemy would surprize he maintaineth his Interest there by vain and sinful Thoughts 2. The importance of the Heart as to our Speeches and Actions it is Fons Actionum ad extra the Fountain of all our outward Actions we bring every thing out of the Heart Matth. 12.35 A good man out of the good treasure of his heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things The Tongue Eyes Hands and Feet are but Instruments to execute the motions of the Heart The Prophet cast Salt into the Spring to cure the brackishness of the Water 2 Kings 22.21 And it is Terminus actionum ad intra the principle of our internal Actions Rom. 6.17 Ye have obeyed from the heart the form of doctrine which was delivered you Means 1. Earnest Prayer to God Psal. 51.10 Create in me a clean heart O God and renew a right spirit within me God beginneth to us that we may imitate him Deut. 5.29 O that there were such an heart in them that they would fear me and keep all my commandments always Psal. 86.11 Unite my heart to fear thy name The Heart naturally is scattered to vain Objects 2. Treasuring up the Counsels of the Word Psal. 119.11 Thy word have I hid in my heart that I might not sin against thee Prov. 6.20 21 22. My son keep thy fathers commandments and forsake not the law of thy mother Bind them continually upon thine heart and tie them about thy neck When thou goest it shall lead thee when thou sleepest it shall keep thee and when thou awakest it shall talk with thee 3. Serious Caution that bad Principles be not rooted in us Heb. 3.12 Take heed lest there be in any of you an evil heart of unbelief in departing from the living God 4. Watching against vain Pleasures which render it brutish sottish frothy and stupid Hosea 4.11 Whoredom and wine and new wine take away the heart The generosity bravery and spriteliness of the Heart 5. If gotten keep it Prov. 4.23 Keep thy heart with all diligence Our first business is to get an Heart worth the keeping a vain Heart is better thrown away than kept When the Heart is renewed and changed keep it pure and loyal to God First get out Sin then keep it out We keep it by a constant watchfulness over the Senses Iob 31.1 I made a Covenant with my eyes why then should I look upon a maid Over the Thoughts Prov. 15.26 The thoughts of the wicked are an abomination to the Lord. Over the Affections and Passions Gal. 5.24 They that are Christ's have crucified the flesh with the affections and lusts 6. Increase it to a Choice an excellent Spirit 1 Cor. 2.12 Now we have received not the spirit of the world but the spirit which is of God that we may know the things that are freely given to us of God 2 Tim. 1.7 For God hath not given us the spirit of fear but of power of love and of a sound mind A Sermon on Acts x. 34 35. Then Peter opened his mouth and said Of a truth I perceive that God is no respecter of persons But in every Nation he that feareth him and worketh righteousness is accepted with him THese Words are Peter's reply to Cornelius who sent for him to hear the Gospel from his mouth For the entertaining of this Message both Peter and Cornelius were aforehand prepared severally by God Peter by a Vision Cornelius by an Oracle So much ado was needful to gather in the first Fruits of the Gentiles In the Words take notice of two Things 1. Peter's acknowledgment of his former Mistake Vers. 34. 2. His assertion of the positive Truth which he learned by this Providence Vers. 35. First In the acknowledgment of his former Error you may observe three things 1. The Preface or Introduction Then Peter opened his mouth and said Prophane Spirits cavil at this Expression as needless For how could he speak say they without opening his mouth But they mind not that it is an Hebraism frequently used in Scripture concerning them that are about to speak any thing weighty upon mature deliberation As of our Lord Christ it is said Matth. 5.2 He opened his mouth and taught them saying So Psal. 78.2 I will open my mouth in a parable Prov. 8.2 I will speak of excellent things the opening of my mouth shall be right things To open the Mouth is to speak considerately prudently confidently Would to God that those that scoff at these things would never open their Mouths to worse purpose 2. The means of his Conviction Of a truth I perceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Phrase is used of those that are apparently convinced and perswaded to change their Opinion The Latines would express it A vero vinci to be overcome by the Truth it self Peter once thought that it was unlawful for a Man that is a Jew to keep company with or go to one that is of another Nation as he himself expresseth it Vers. 28. But being prepared by his Vision and now convinced by the Words of Cornelius he perceived the contrary 3. The Error That God was a Respecter of Persons or had so confined his Respect to the Jewish Nation that
took our Natures though the Crime of our first Parents had made it hateful to God and the consequent Miseries shewed it was not to be valued He that was a Judge of would become a Party and appear for us and answer in our Nature what might be required of us 3. It supports against the Terribleness of God's Majesty How can Men dwell with God Stubble with devouring Burnings If our Nature be taken into a personal Union with God it rendereth it more reconcilable to our Thoughts God incarnate born of a Virgin carried in the Womb rocked in a Cradle sucking of a Breast growing up by degrees going up and down and doing good when dying on the Cross lying in the Grave it mightily abateth our Fears 4. Against the pollution of our Natures which is so ingrained that it cannot be easily wrought off His own holy Nature is a Pledge of the Work of Grace He that separated our Nature in his own Person from all the pollution of his Ancestors he can purifie our Persons and heal our Natures how polluted soever So many as there are in the Story of Christ's Nativity Mat. 1. so many Miracles there are of Grace in that he prevented the Infection conveyed by such and such a one 5. Against the Mindlesness which Unbelief supposeth to be in God of Human Affairs especially of the Calamities of his People Now Christ hath taken the Communion of our Natures and Miseries as a pledge and sign of his Pity Heb. 2.17 He was made like his brethren that he might be a merciful and faithful High-priest He would intender his Heart by Experience and inure himself to all our Sorrows 6. Against the doubt of Strangeness and that he will take no notice of our Request being so remote from him We may with the more confidence go to him with whom we communicate in Natures There is a natural Bond between him and us we are of the same Stock and Substance 7. Against the fear of Arrogancy in the assuming of the Priviledge of Adoption Surely he will bestow this Priviledge on a returning Sinner For if he be not ashamed to call us Brethren God will not be ashamed to be called our God Heb. 11.16 5 Use. Think of this for your Comfort We have an Unity with Christ in Nature that we may be encouraged to look after the Gifts which he dispenses that we may be one with him in Spirit We may the more chearfully come to him because he took our Nature for this end and purpose especially does this concern you that come to the Lord's Table The Meat that is set afore you is the Flesh of Christ his Humane Nature is the Food of your Souls It 's not enough that Christ the Son of God was partaker of our Flesh and Blood but we must also be partakers of his Flesh and Blood i. e. There must be a true Union and Communion with that Flesh and that Body and that Blood which Christ assumed into his Person and delivered up to Death for us all For Christ as the Son of Man in our Flesh is Head of the Mystical Body of which we are Members The Humane Nature is the Cistern in which the Spirit dwells without measure and of whose Fulness we all receive Grace for Grace that is the Temple in which the fulness of the Godhead dwells bodily the Tree of Life whose Leaves heal the Nations In this Temple must we dwell into this Tree must we be grafted that we may become one with him and live by him So the Apostle tells us Eph. 5.30 For we are members of his body of his flesh and of his Bones That is not only of one nature with him which is common to them with all Mankind but as Members of one Mystical Body with him Not as God but as God-man We all draw our Spiritual Life and Nourishment from those things which Christ has done in our Flesh. For this end was the Lord's Supper instituted that we might be partakers of the Flesh and Blood of Christ not only of Bread and Wine but Flesh and Blood it self How so Not with our Mouth and Teeth but Spiritually by Faith with an hungry Conscience and Spiritual desires That which we do receive is not only the benefits which flow from Christ but the very Body and Blood of Christ That is Christ himself Crucified As none can be partaker of the Virtue of the Bread and Wine to his Bodily sustenance unless he do first receive the Substance of those Creatures so neither can any be partaker of the benefits arising from Christ to his Spiritual relief except he first have Communion with Christ himself We must have the Son before we have Life 1 Iohn 5.12 He that hath the Son hath Life and he that hath not the Son hath not Life and we must eat him if we will live by him Iohn 6.57 Well then this is our great business to be partakers of Christ. Now in partaking of Christ we begin at his Humane Nature his Flesh and Blood Iohn 6.53 His Cross and his Death His Body and Blood 1 Cor. 10.16 The Cup of Blessing which we bless is it not the Communion of the Blood of Christ The Bread which we break is it not the Communion of the Body of Christ Christ as dying becomes fit Food for Hungry Sinners So only is he suitable to their necessities Certainly the hunger is not that of the body for a Meal but that of the Conscience for a Saviour In this sense the flesh profits nothing but the spirit quickens Iohn 6.62 A man is not better nor a jot the holier nor the further from the second Death if he had filled his Belly with it 'T is a Spiritual eating by Faith that brings quickning and Life an applying of Christ as a Saviour in our Nature Well then His Flesh was given as the price of Life Iohn 6.51 The Bread which I will give is my flesh which I will give for the life of the world This is the first receptacle of our Spiritual Life and being laid hold on by Faith is the Conduit to convey Life to us But the Author of all is his Spirit being and dwelling in us That same Flesh and Humane Nature of Christ which was offered up a ransom to justice is also the Bread of Life for Souls to feed upon tho' the quickning Efficacy and Virtue flow from the Godhead to which his Flesh is united 2. Doctrine That Christ having taken our nature upon him is not ashamed to accept and acknowledge us for Brethren What cause of shame there might be in it we intimated before in the Explication Notwithstanding our meanness and unworthyness and his own glory and excellency Divines observe That he never giveth his Disciples the title of Brethren but after his Resurrection before Servants little Children and Friends were their usual designations But then expresly he calleth them Brethren Servants Iohn 13.13 14. Ye call me Lord and Master and ye
are his Members and belong to him Rom. 8.9 If ye have not the spirit of Christ ye are none of his 3. He blesseth his Word and Sacraments to this end and purpose Iohn 17.19 For their sakes I sanctifie my self that they also might be sanctified through the truth We hear of Christ by the Spirit and of the Spirit in the Ordinances and Duties of Religion Eph. 5.26 By the washing of water through the word Two are here mentioned the Word and washing of Water The one containeth our Charter or Grant of Christ and all his Benefits to every one that believes in him Iohn 3.16 For God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life The other is the Seal of it to assure us and be a pledge to us that Christ will be as good as his word Rom. 4.11 He received the sign of circumcision a seal of the righteousness of faith 1. The Word is a powerful Instrument Iohn 17.19 I sanctifie my self that they also might be sanctified through the truth John 15.3 Ye are clean through the word That warneth us of our Duty sheweth our Danger encourageth us by Promises to run to Christ for this Benefit holds forth his Blood as the meritorious Cause 2. Sacraments assure God will be as good as his word The doubting Soul saith â—how shall I know 2 Kings 20.8 What shall be the sign By these visible Things God assures us of the Truth of his Covenant Use. It sheweth us how and where we should look for this benefit of Sanctification From Christ by the Spirit in the Ordinances Look not to these singly but all together Holy Things do not sanctify us but we pollute them when we look to them singly Hag. 2.13 14. If one that is unclean touch any of these shall it be unclean The Priests answered It shall be unclean So is this people that which they offer is unclean Fowl Bodies the more you nourish them the more you hurt them 2. Go not to the Spirit alone without having accepted Christ and received him into your Hearts so upward Christ tendeth to the Spirit the Spirit to Ordinances Christ undertaketh to be a Sanctifier that you may have recourse to him A Sermon on Hebr. xiii 5 For he hath said I will never leave thee nor forsake thee IN the former part of the Verse the Apostle dissuadeth from Covetousness and perswadeth to Contentment The Motive to inforce the one and the other is God's Promise Many of our Distempers would have no more place if we did oftener study the Promises He saith that is God that He whose Voice should only be heard in the Church The Pythagoreans would use to say in their School 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath said It should much more be reason enough with Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he said But where doth the force of the Inference lye Apply it to the first part Let your conversation be without covetousness for he hath said I answer Covetousness is rooted in a Diffidence and fear of Want Now that Fear is irrational if we regard what he hath said God will maintain us as long as he hath Work for us to do He that is perswaded that God will not leave him will not be much troubled Apply it now to the second Branch Be content with such things as you have for he hath said I will never leave thee And how is that inferred I answer The comfort of our Condition doth not depend on outward Provisions so much as in God's Promises therefore though you have little be content If God denieth the Creature he will vouchsafe his own Presence and what need we care for the want of a Candle when we have the Sun Once more The Connexion between the Dissuasive and Exhortation and the Promise is to be observed Be not covetous be content for he hath said I will never leave thee And Men would have less trouble if they could learn to cast themselves upon God's allowance If we could depend more we should crave less The Promise well applied would not only allay our Fears but moderate our Desires Lust is ravenous and therefore suspicious If we believe his Word we shall have enough to glorifie God enough for that condition wherein God will make use of us Fixing upon Carnal Hopes doth but make trouble for your selves Carnal Affections prescribe God a Task which he will never perform Psal. 78.18 They asked meat for the lusts Not Meat for their Necessities but Meat for their Lusts. God never undertook to maintain us at such a rate to give us so much by the Year such Portions for our Children The Sheep must be left to the Shepherd to choose their Pastures bare or better grown Be content and then Faith will be more easie We may pray for a Competency and are bound to submit to an Extremity He hath said Where hath he said it Every where in the Word more especially to Ioshua in particular Iosh. 1.5 As I was with Moses so I will be with thee I will not fail thee nor forsake thee To all his People in general Deut. 31.6 8. Be strong and of a good courage fear not nor be afraid of them for the Lord thy God he it is that doth go with thee he will not fail thee nor forsake thee David bids Salomon be confident of it 1 Chron. 28.20 David said to Salomon his son be strong and of good courage and do it fear not nor be dismayed for the Lord God even my God will be with thee he will not fail thee nor forsake thee So Iacob Gen. 28.15 I will not leave thee till I have done all that I have spoken to thee of It is pleaded by Salomon 1 King 8.57 The Lord our God be with us as he was with our fathers let him not leave us nor forsake us You see it is a known Truth and to be made use of upon all occasions of Tryal It was spoken to Ioshua when he was to fight the Lord's Battels To Israel when they had not as yet a foot of Land to possess To Iacob when to pass through many Services To Salomon when to go about a costly Work And God having said it so often delights to be challenged upon his Word and to have this Promise put in suit Before I come to shew you the full purport and drift of this Promise let me observe 1. Though the Promises were made upon a particular occasion to some of God's People yet they are of a general Use. Well then Promises made to one Saint concern another also Why 1. Because God is alike affected to all his Children he beareth them the same love His Saints now are as dear to him as ever Therefore as he would not leave Ioshua or Iacob or Salomon so he will not leave others that trust in him This honour have all his Saints Psal. 149.9 2. They have
the same Covenant It is a common Charter Acts 2.39 For the promise is unto you and to your children and to all that are afar off even to as many as the Lord our God shall call 3. They have the same Redeemer 1 Cor. 1.2 Iesus Christ both theirs and ours Rich and Poor gave the same Ransom Exod. 30.15 Half a shekel One has not a more worthy Christ than another Rom. 3.22 Even the righteousness of God which is by faith of Iesus Christ unto all and upon all them that believe for there is no difference 4. The Faith of the one is as acceptable to God as the other 2 Pet. 1.1 Simon Peter a servant and an Apostle of Iesus Christ to them that have obtained like precious faith with us through the righteousness of God and our saviour Iesus Christ. The same for kind though not for degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A jewel held by a Child's hand is a Jewel as well as that held by a Man's Well then the Expressions of God's love to his People of old have their use for the establishment of our Comfort and Hope Rom. 15.4 Whatsoever things were written afore-time were written for our learning that we through patience and comfort of of the Scriptures might have hope Rom. 4.23 It was not written for his sake alone that it was imputed to him but for us also As Judgments on the Wicked are for our Admonition 1 Cor. 10.6 These things were our examples So Promises are for our Consolation The Word is not only an History but a Book of Precedents As a Painter hangeth forth his Master-Pieces to draw Custom so here God's kindnesses to his People are advantageous to us only let us take heed that we have the same Spirit 2. I observe that it is a capacious Promise applicable to several purposes To Ioshua to imbolden him against Dangers To Iacob to make him patient under Crosses To Salomon to quicken him against coldness in God's Service To Israel to hearten them against Enemies To all Believers to support them under Family-wants and Straights One Promise hath several Uses it is good for Wants good for Wars This one Promise well observed will teach us to live well and dye well for still God is with us To live without carking for then God is with us and to dye without discomfort for then we are with God If one Promise yield so much Comfort what will all It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common Remedy for every Disease As the Scripture saith in another case Mark well her Bulworks tell her Towers There is no Case to which God hath not spoken no Blessing but it is adopted into the Covenant 3. I observe that it is a Promise emphatically delivered 1. For the Matter I will not leave thee nor forsake thee That is I will be so far from forsaking or casting thee off that I will not so much as leave thee for a time It is such another as that Psal. 121.4 Behold he that keepeth Israel shall neither slumber nor sleep There is no time that his People are left to shift for themselves but they are under the Care of his Providence continually 2. For the Form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not not leave thee neither not not forsake thee Five Negatives He will not yea he will not surely he will not forsake his Servants or neglect them and withdraw his Presence and Providence from them 3 For the Duplication I will not leave thee nor forsake thee Ioseph told Pharaoh the Dream was doubled because it was established by God Gen. 41.32 All this is to shew how dull and stupid we are in conceiving of God's Promises O ye fools and slow of heart to believe Luke 24.21 We are backward to every thing but especially to Faith or dependance on God for something that lyeth not in our own power Before we are serious and put to tryal nothing seemeth more easie than dependance upon God but when it cometh to the push it is evinced Now it is God's condescention that he will press these things again and again that we may not lose the comfort of the Promise The Expression is universal to awaken our attention to engage our Hearts to believe that he will not forsake us in our streights 4. I observe that it is a promise that every one must particularly apply to his own case God doth not say I will not leave you nor forsake you as speaking to his People collectively but distributively thee And that not only to Ioshua but to Israel Deut. 31.6 8. Be strong and of a good courage fear not nor be afraid of them for the Lord thy God he it is that doth go with thee he will not fail thee nor forsake thee As in the Decalogue that every one might look upon himself as concerned God speaketh in the singular number to every individual Person Thou shalt have no other Gods So here Thou as if spoken to by name Thou Peter Andrew Thomas I will not forsake thee Oh that we had this Spirit of Application and could read our Names in Christ's Testament Omnis operatio fit per contactum the closer the touch upon our Hearts the greater the Efficacy Break out your own Portion of the Bread of Life Iob 5.27 Loe this we have searched it so it is hear it and know thou it for thy good Christian how many Promises dost thou know for thy good Canst thou say Here is my Portion blessed be God for this comfortable Promise to me Doctr. That God never utterly forsaketh or leaveth his People destitute to utter and insupportable Difficulties Why 1. The tenderness of his Love will not permit it Isa. 49.15 Can a woman forget her sucking child that she should not have compassion on the son of her womb yea they may forget yet will I not forget thee There is no such Affection as God hath to his Children The Mother if she leave her sucking Child she doth not utterly forsake him but runneth to the cry So will God he is unchangable Mal. 3.6 I am the Lord I change not He is immutable in his Grace and constant in his Promise as well as his Being He needs no after-thoughts his purpose of Love stands firm he willeth a Change but changeth not his Will Though he uses various contrary Means yet his Love altereth not as our Condition altereth We are full of Inconstancy but not he Death doth not make void Christ's Interest nor cause his Affection to cease when we are rotting in the Grave Where God has once fixed his Dwelling-place he will never leave it again Psal. 37.28 The Lord loveth judgment and forsaketh not his saints By Judgment is meant Righteousness or Holiness the Rule for conformity to the Rule that is the Ground His Truth is plighted in his Promises God hath ever stood upon his Credit especially when his Promise hath drawn forth the faith of his People Psal. 111.5 God will ever be mindful of
diverted either by the comfortable or troublesome things we meet with here in the World Not by the comfortable things 1 Pet. 1.13 Wherefore gird up the Lâ—yns of your Mind be sober and hope to the end for the Grace that is to be brought unto you at the Revelation of Iesus Christ. Nor by the troublesome things of the World Rom. 8.39 Nor height nor depth nor any other Crâ—ature shall be able to separate us from the Love of God which is in Christ Iâ—sus our Lord Well then the Supreme Good or Fruition of the ever-blessed GOD is believed sought after waited for we know it by Faith we seek it by Love we wait for the enjoyment of it by Hope Faith affordeth us Light to discover it and direct us to it Love possesseth the Soul with a Desire to enjoy it and Hope giveth us a Confidence of obtaining it through Jesus Christ our Lord. III. Their Use in the Spiritual Conflict 1. They impel us to do our Duty with all diligence whatever Temptations we have to the contrary 1 Thess. 1.3 Remembring without ceasing your work of Faith and labour of Love and patience of Hope Whence you see Work is ascribed to Faith Labour to Love and Patience to Hope Work to Faith because that Grace is working and ready to break out into Obedience 2 Thess. 1.11 And the Work of Faith with Power Labour to Love because Love puts Men upon Industry and Diligence they that love God will be hard at work for him Heb. 6.10 For God is not unrighteous to forget your Work and Labour of Love Patience to Hope because that Grace produceth Endurance and Constancy 2 Thess. 3.5 The Lord direct your Hearts into the Love of God and into the patient waiting for Christ. And the good Ground brought forth Fruit with Patience Luk. 8.19 In short you see these Graces are of an Operative and Vigorous Nature Faith is but a dead Opinion unless it break out into practice Love but a cold Approbation of the Ways of God unless we overcome our Slothfulness Hope but a few slight Thoughts of Heaven unless we persevere and hold out till the time of Retribution cometh 2. These Graces restrain and subdue those corrupt Inclinations which are yet in the Heart and would be a great impediment to us if they be not more and more overcome such as Ungodliness and Worldly Lusts Atheism or a denial of Gods Being and unbelief or distrust of his Promises Worldly Lusts Tit. 2.12 Teaching us to deny Vngodliness and Worldly Lusts. That is to say Worldly Fears and Worldly Desires or in one word the Sensual Inclination called the Spirit of the World These can never be overcome without Faith by which the Mind is soundly perswaded of the Truth of Salvation by Christ nor without Love by which the Will is firmly resolved and bent upon it nor without Hope by which the Executive Powers are fortified and strengthened in their Operations In short when the Doctrine of Christ concerning things to be believed and done is first propounded to us it findeth us wedded to the World and intangled in the Vanities thereof but as this Doctrine is received and believed the bent and inclination of our Souls is altered a new byass is put upon us and our love to God and heavenly things is more and more increased the Heart is set to seek after God and that with the greatest earnestness and diligence Without this the Carnal and Worldly Inclination prevaileth over us As in the want of Faith Heb. 3.12 Take heed Brethren lest thâ—re bâ— in any of you an evil Heart of unbelief in departing from the living God Want of Love 1 Iohn 2.15 16. Love not the World neither the things that are in the World If any Man love the World the love of the Father is not in him For all that is in the World the Lust of the Flesh the Lust of the Eyes and the Pride of Life is not of the Father but is of the World Want of Hope Heb. 10.35 Cast not away therefore your Confidence which hath great recompense of reward Many are beaten out of their Christianity at last because they cannot tarry for Christ's Recompences 3. To fortifie us against all evil without Besides Corruptions within there are Temptations without manifold Afflictions which Satan maketh use of to draw us to sin Now these three Graces arm us against them 2 Tim. 1.7 where he speaketh of enduring the Afflictions of the Gospel by the power of God God hath not given us a Spâ—râ—â— of Fear but of Power of Love and of a sound Mind Faith Hope and Love are intended thereby by a Spirit of Power meaning Hope which breedeth â—ortitude notwithstanding Dangers and Threats of Men Love retaineth its own Name and by the sound Mind is meant Faith All these help us to encounter the Difficulties and Hardships of our Pilgrimage and breed in us a Tranquility of Mind and Contentedness in every State 4. Without Faith Hope and Love we cannot pray to God nor entertain any sweet Communion with him while we dwell in Flesh. Iude 20.21 But ye beloved building up your selves on your most holy faith praying in the Holy-Ghost keep your selves in the love of God looking for the mercy of our Lord Iesus Christ unto eternal life That Clause Praying in the Holy-Ghost is to be referred in common to them all praying to be built up in our most holy Faith praying to be kept in the love of God praying that we may look for the Mercy of our Lord Jesus to Eternal Life Prayer is not an Exercise only of our natural Faculties but also of the three fundamental Graces of the Spirit There are three Agents in Prayer the Humane Spirit the new Nature and the Spirit of God The Humane Spirit for by the Understanding and Memory we work upon the Will and Affections The new Nature as Prayer is the work of Faith Hope and Love And the Holy-Ghost is there mentioned as also Rom. 8.26 27. Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings that cannot be uttered And he that searcheth the hearts knoweth what is the mind of the spirit because he maketh intercession for the saints according to the will of God The middle is to our purpose now Prayer is a Work of Faith as the great Mysteries of our most holy Faith are therein reduced to Practice Eph. 2.18 For through him we both have an access by one spirit unto the father Love is acted in Prayer as we delight our selves in conversing with God all our Desires and Groans in Prayer are acts of Love expressing our Longings after more of God Hope is acted in Prayer as we express our Trust in God and the Merits and Intercession of Christ and plead his gracious Promises Prayer it self is but Hope put into Language Psal. 62.8 Trust in him at all
of the World I shall give my Answer in these Propositions 1. The whole World in its natural Estate lieth under Sin and Wrath. The Scripture in one place telleth us 1 Iohn 5.19 The whole World lieth in wickedness And in another that all the World is become guilty before God Rom. 3.19 Both together speak this much That the Sin and Misery of the World was such that it groaned for a Saviour even as a Man sick of a mortal Disease and almost at his last gasp hath need of a Physician In the corruption of Nature all are involved Rom. 3.23 All have sinned and come short of the glory of God And so by consequence all are under the wrath of God Eph. 2.3 We are by nature the children of Wrath even as others Which abideth upon us while we remain Unbelieving and Impenitent Iohn 3.36 He that believeth not the Son shall not see life but the wrath of God abideth on him And besides this there is the Dominion of actual Sin Rom. 6.14 All which shew the miserable state of the World and the high need of a Saviour Sin liveth with Men from the Birth to the Grave and all are become abominable and filthy they are all gone out of the way there is none that seeketh after God there is none that doth good no not one Psal. 14.1 2 3. They are all gone out of the way of Holiness and Happiness they are all become vile and loathsom to God all guilty of a careless neglect of God and of their Duty and of the Service they owe to him all are given to please the Flesh Iohn 3.6 That which is born of the flesh is flesh So general a Wickedness and Defection from God is there throughout the World as if they had cast off all Fear and Care and Love of God and his Service though they speak honourably of him in Words yet in their Deeds they deny him and disobey his Authority and wholly abandon themselves to please the Flesh. 2. To lie under Sin and the Consequences thereof is a Burden too heavy for us to bear and miserable are they who have it lying upon their own Shoulders How light soever Sins may seem to be when they are committed yet they will not be found to be light when we come to reckon with God for them Sin to a waking Conscience is one of the heaviest Burdens that ever was felt Psal. 38.4 My iniquities are gone over my head as an heavy burden they are too heavy for me If you do but tast of this Cup if a Spark of God's Wrath light upon the Conscience what a weight and pressure is this upon the Soul You will find the little Finger of Sin to be heavier than the Loins of any other Sorrow You may know it in part by what Christ suffered if his Soul was heavy unto Death if he felt such strange Agonies sweated drops of curdled Blood lost the actual sensible Comforts of his Godhead when he bore the burden of Sin what shall any one of us do if he were to bear his own burden If this be done in the green Tree what shall be done in the dry You may also know it by the Complaints of the Saints when the Finger of God hath but touched them all Life and Power is gone if God should set home one Sin upon the Conscience Psal. 40.12 Mine iniquities have taken hold upon me so that I am not able to look up they are more than the hairs of my head therefore my heart faileth me So Iob complaineth that the arrows of the Almighty are within him the poison whereof did drink up his spirits Iob 6.4 If you will know what it is to bear Sin ask a tender Conscience or a troubled Conscience what disquiets of Soul do wicked Men feel when their Consciences are a little awakened How uneasie do their Hearts sit within them Prov. 28.14 He that hardeneth his heart shall fall into mischief Gain crieth out My punishment is greater than I can bear Gen. 4.13 What large Offers do Men then make to get rid of their Burden Thousands of rams and ten thousands of rivers of oyl yea their first-born for their transgressions the fruit of their bodies for the sin of their souls Micah 6.6 7. Lastly what it is to live and die in Sin the other World will shew us Christ useth no other Expression of the Misery of the unbelieving Iews but this Ye shall die in your sins Iohn 8.24 That is enough for that speaketh all manner of Horror and Torment And the threatnings of the Word shew their Case is miserable enough They fall into the hands of the living God Heb. 10.31 And the Worm that feedeth upon them shall never die and the Fire wherewith they are scorched shall never be quenched Mark 9.44 Sins that now lie like sleepy Lions then awaken and take them by the Throat and feed and gnaw upon them to all Eternity Miserable questionless is the state of them who bear their own Burden and their own Transgression Now the sense of this should make a Crucified Saviour sweet to us 3. None can take off this burden of Sin but Jesus Christ this is a Work proper to the Lamb of God None else could preserve the Honour of God's Justice which was necessary before we could be intrusted with a new stock of Grace Rom. 3.24 25. Being justified freely by his grace through the redemption that is in Iesus Christ whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins None else could secure the Honour of God's Government Punishments are inflicted not only for the Reformation and Correction of the Offendors but for a Warning to others to secure the ends of Government that none may presume upon Impunity The same is necessary in the Government of the World by God if God should wholly release the Law all Awe and Sense of it would be lost Sin would not be counted so grievous a thing therefore there is a Brand put upon Sin by the Sufferings of Christ the Odiousness of it is represented in the Agonies and Sorrows of his Cross. The Apostle saith That God for sin condemned sin in the flesh Rom. 8.3 Or by a Sacrifice given for Sin he hath shewed his Hatred and Displeasure against it When we look upon Sin through Satan's Spectacles or the Cloud of our own Passions or Carnal Affections we make nothing of it but it is a terrible Spectacle to see the Fruits of it in the Agonies and Sufferings of Jesus Christ which are represented to us in the Word and Sacraments as if he were Crucified before our Eyes Once more none could bear this burden of Punishment but Jesus Christ who was Man to undertake it in our Name and also God to get through it in his own Strength His Human Nature did put a Price into his Hands to lay down for the Ransom of our Souls and his
the children of God He witnesseth objectively and effectively Per modum Argumenti per modum Efficientis Causa By way of Argument and by way of Causal Efficiency Objectively if I have the Spirit of God framing my Heart to love and honour and fear and obey him and delight in câ—mmunion with him surely I am a Child of God for where these are sincere love to God prevaileth 1 Iohn 4 13. Hereby know we that we dwell in him and he in us because he hath given us of his spirit There he speaketh of Love to God and so for Honour it is else but an empty Title Mal. 1.6 If I then be a father where is mine honour If I be a master where is my fear So for Fear or Child-like Reverence that we dare not offend him Psal. 103.13 As a father pitieth his children so the Lord pitieth them that fear him His Children and those that fear him are equivalent Expressions 1 Pet. 1.17 If ye call on the father who without respect of persons judgeth according to every man's work pass the time of your sojourning here in fear I illustrate by that Ier. 35.6 And they said we will drink no wine for Ionadab the son of Rechab our father commanded us saying Ye shall drink no wine neither ye nor your sons for ever So for Obedience 1 Pet. 1.14 As obedient children not fashioning your selves according to the former lusts in your ignorance Eph. 5.1 Be ye followers of God as dear children So for delighting in communion with him Rom. 8.15 For ye have not received the spirit of bondage again to fear but ye have received the spirit of adoption whereby we cry Abba father Gal. 4.6 And because ye are sons God hath sent forth the spirit of his son into our hearts crying Abba father This 〈◊〉 most felt in Prayer Zech. 12.10 I will pour upon the house of David and upon the inhabitants of Ierusalem the spirit of grace and supplications Rom. 8.26 Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered Jude 20. But ye beloved building up your selves in your most holy faith praying in the Holy Ghost Here we have the nearest familiarity with God whilst we dwell in the Flesh and our Souls are carried to God as light Bodies move upward This is the matter of the Evidence but the Spirit giveth a sight or sense of this if he be not grieved and ill treated but his sanctifying Motions be obeyed he sheddeth abroad the Love of God in our Hearts and filleth us with much Joy and Peace 3. If this be faithfully done and there be no other reason to break our Confidence the bare Affliction or the greatness and grievousness of your Afflictions should not For these sharp Afflictions are not only consistent with this Relation as the Instance of Christ sheweth but also it is an act of his Fatherly Love and Discipline The Exhortation speaketh to us as Children Heb. 12.5 6 7 8. Ye have forgotten the exhortation that speaketh unto you as unto children My son despise not thou the chastening of the Lord nor faint when thou art rebuked of him For whom the Lord loveth he chasteneth and scourgeth every son whom he receiveth If ye endure chastening God dealeth with you as sons for what son is he whom the father chasteneth not But if ye be without chastisement whereof all are partakers then are ye bastards and not sons God's Children must look to be chastened neither must our Father's hand be slighted nor must we faint under it It is an act of love and kindness to us that he will not suffer us to go on in our Sins God seemeth to cast off them whom he leaveth to their own Hearts lusts Hosea 4.17 Ephraim is joyned to Idols let him alone But he loveth whom he chasteneth and scourgeth every Son whom he receiveth The Rod of Correction will not wholly be laid aside while God's Children are in the Flesh In Heaven where there are no Dangers there is no use of it any more because then we are fully and perfectly sanctified but here you must be content to submit to the discipline of the Family Certainly you must not question his Love because something falleth out contrary to your desires God is a Father when he frowneth and when he smileth he is the God of the Valleys as well as of the Hills and Mountains his Love doth not alter with our condition the comfort of Adoption is not for such a time only 4. Because of our imperfection both in Holiness and Comfort we must submit to the Authority of a Father when we cannot see our Interest in his special Fatherly Love Alas most are so ill settled in the Peace and Comfort of the Gospel that every notable Affliction reviveth our guilty Fears as the Sareptan said to Elijah when her Child died Art thou come unto me to call my sin to remembrance and to slay my son 1 King 17.18 She looked upon that sad Providence as a Judgment for her Sins so if God awakeneth in us a Spirit of Bondage Besides there is none of us but may justifie God that he is not needlesly severe yea some have so sinned that though they be not Filii irae Children of Wrath yet they are Filii sub irâ Children under Wrath though they need no Regeneration or Conversion yet they have grieved the good Spirit of God by walking inordinately therefore their business is to submit to the Authority of God justly correcting and punishing them for Sins Micah 7.9 I will bear the indignation of the Lord because I have sinned against him And by unfeigned Repentance to renew their Claim and promise greater Loyalty and Fidelity for the future Ier. 3.19 Thou shalt call me my father and shalt not turn away from me They must get their Wounds healed make up the Breach between God and them sue out their Pardon in the name of Christ and get a renewed Grant of it and a sense of their Adoption 5. If hitherto you have been quite Strangers to God such Providences may be an occasion to begin the Relation before they are over as they are helps to Repentance and Recovery Upon the serious working of your Souls the Lord may be found as a Father and admit you into his Family It is said The Lord loveth whom he chasteneth Heb. 12 6. There is a twofold Love in God the Love of Benevolence and the Love of Complacency the one while we are Sinners the other after he hath made us amiable Some God chooseth in the Fire or Furnace of Affliction Isa. 48.10 Behold I have refined thee but not with silver I have chosen thee in the furnace of affliction The hot Furnace is God's Workhouse the most excellent Vessels of Honour are formed there Manasseh Paul the Iaylor in the Acts When the Prodigal began to be in
1. Here is represented the State of the Body after Death 2. The State of the Soul 1. The State of the Body it shall be resolved into the Matter out of which it was made Dust it was in its Composition and Dust it shall be in its Dissolution Then shall the Dust return to the Earth as it was 2. The State of the Soul in the other World And the Spirit shall return to God that gave it Where 1 st The Nature of it or what kind of Substance the Soul is it is a Spirit or an immaterial Substance 2 dly The Author of it who is God he gave it he gave us the Body too but the Soul in a more especial manner 3 dly The Disposal of it or in what State it remaineth after Death it returneth to God It is not extinguished when the Body is dissolved into Dust nor doth it vanish into the Air but returneth to God All true Wisdom consisteth in the Knowledg of God and our selves We cannot know our selves unless we know the Parts of which we do consist This Text giveth you a right Notion of them both for it telleth you what they are and what shall become of them They are conjoined but distinct And therefore when the Union betwixt them is dissolved they go several ways We are concerned in them both but more in the Soul which hath the Preheminence above the Body The one is visible and therefore its Changes are known but the other is invisible and therefore more unknown but the State of both is equally certain for as certainly as the Body returneth to the Dust so doth the Soul return to God First For the first Branch Then shall the Body return to the Earth as it was I shall not stay upon it 1. It giveth you the right Notion of the Body it is but Dust moulded up into a comely Shape which is an Effect of God's Wisdom and Power to make such a curious Frame out of the Dust of the Ground We read in the History of the Plagues of Egypt that the Magicians were not able so much as bring forth Lice out of the Dust of the Ground Exod. 8.18 19. But God could raise such a beautiful Structure as Man's Body is But though it speaketh God's Power yet it sheweth our Frailty Our Body is here called Dust it is not Brass or Iron or Stone or stiff Clay but Dust and shall return to the Earth as it was Dust hath no Coherence or Consistence but is easily scattered with every Puff of Wind so is our earthly or dusty Tabernacle with every blast of God's Displeasure Gen. 18.27 Behold now I have taken upon me to speak to the Lord who am but Dust and Ashes Isa. 40.15 Behold the Nations are as a Drop of the Bucket and they are counted as the small Dust of the Ballance 2. What shall become of it It shall return to the Earth as it was Gen. 3.19 Dust thou art and unto Dust shalt thou return Psal. 104.29 Thou takest away their Breath they die and return to their Dust. Psal. 146.4 He returneth to his Earth Which should teach us to take Care for a better Estate 2 Cor. 5.1 For we know that if our earthly House of this Tabernacle were dissolved we have a Building of God an House not made with Hands eternal in the Heavens The Soul dwelleth now in an earthly House it should look out for a more glorious Mansion Secondly Of the Soul three things are spoken which are so many Arguments to prove its Immortality which is the Subject I mainly intend 1. The kind of it it is a Spirit The Matter of which the Body is made is the Earth and so it is still maintained He bringeth forth Food for them out of the Earth Psal. 104.14 And so breedeth and casteth out Corruption every Day but the Soul is a simple Substance not compounded of corruptible Principles and therefore cannot be resolved into any The Body liveth by the Soul and from the Soul but the Soul dependeth upon nothing but God The Argument is good it is incorporeal and immaterial therefore immortal for Mortality hath Reference to some compounded Substance which hath in it self some Principle and Cause of Motion as well as a material and passive Part that may be moved by that Principle and signifieth no more but a Capacity of the material and passive Part to be deprived of the inward and active Principle of its Motion In short if the Soul die it must be from the Violence of some external Power or some Principles of Corruption within not by Violence without Matth. 10.28 And fear not them which kill the Body but are not able to kill the Soul And it hath no Principles of Corruption whereby it should destroy it self for it is a Spirit 2. The Author God gave it our Bodies are also his Workmanship but the Soul is immediately framed by God both in the first Creation and the continual Propagation of Mankind At the first Creation we read the Body was created out of the Earth or the Dust of the Ground but the Soul out of nothing but immediately breathed into Adam by God Gen. 2.7 And the Lord formed Man out of the Dust of the Ground and breathed into his Nostrils the Breath of Life and Man became a living Soul And still the Soul is immediately created by God Zech. 12.1 He stretcheth forth the Heavens and laid the Foundation of the Earth and formeth the Spirit of Man within him The creating of the Soul is reckoned among the Works of his Omnipotency Heb. 12.9 Furthermore we have had Fathers of our Flesh which corrected us and we gave them Reverence shall we not much rather be in subjection unto the Father of Spirits The Fathers of our Flesh are distinguished from the Father of Spirits Our natural Parents under God are the Instruments of our natural and earthly Being as they procured the Matter out of which our Bodies were derived they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fathers of our Flesh but God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of our Spirits The Spirit of Man runneth not in the material Channel of fleshly Descent it is not educed out of the Power of the Matter but immediately made by God 3. The Disposal of it When it flitteth out of the Body it returneth to God that is to God as a Judg to be disposed of by him into its everlasting Estate God challengeth Souls as his or belonging to his Government as universal King and Judg of the World Ezek. 18.4 All Souls are mine He will give to every one according to his Works adjudging and sentencing them either to Heaven the Mansion of the Blessed or Spirits of just Men made perfect Heb. 12.23 or to Hell the Place where damned Spirits are kept in Prison 1 Pet. 3.19 He went and preached unto the Spirits in Prison The Body is not said to return to God but to return to the Earth as it was but
lifted up his Eyes being in Torments He had a pompous Funeral here upon Earth for it is said he died and was buried which is not said of Lazarus These are Truths not spoken of once or twice but every-where 2 dly The Covenant sheweth it which is God's solemn Transaction with his Subjects and consists of Precepts or Laws invested with the Sanction of Promises and Threatnings Christ argues thus Luke 20.37 38. Now that the Dead are raised even Moses shewed at the Bush when he calleth the Lord the God of Abraham and the God of Isaac and the God of Jacob For he is not the God of the Dead but of the Living He proves the Immortality of the Soul and the Resurrection of the Body 1. His Commands all of them imply such an Estate and some of them express it All imply it as Faith in Christ we believe in his Name to obtain eternal Life Joh. 20.31 But these things are written that you might believe that Iesus is the Christ the Son of God and that believing you might have Life through his Name And Joh. 5.24 He that heareth my Word and believeth on him that sent me hath everlasting Life Repentance Acts 3.19 Repent ye therefore and be converted that your Sins may be blotted out when the Times of Refreshing shall come from the Presence of the Lord. Therefore it is called Repentance unto Salvation 2 Cor. 7.10 And Repentance to Life Acts 11.18 Then hath God also to the Gentiles granted Repentance unto Life So new Obedience Heb. 5.9 He became the Author of eternal Salvation to all that obey him Acts 26.7 Vnto which Promise the twelve Tribes instantly serving God Day and Night hope to come And some express it He hath commanded us not to labour for the Meat that perisheth but for that Meat which endureth unto everlasting Life John 6.27 Not to lay up Treasures upon Earth where Moth and Rust doth corrupt and Thieves break through and steal but lay up for your selves Treasure in Heaven Mat. 6.19 20. And strive to enter in at the strait Gate Luke 13.24 Now if there were no such thing all these Commands would be in vain Would God flatter us into a Fool 's Paradise and command us to look after a thing of nought 2. The Sanction And there 1. The Threatning which is Damnation or the second Death Mark 16.16 He that believeth not shall be damned Is this a vain Scarcrow and need God govern his Subjects by a Cheat or a Lie 2. The Promises he promiseth Eternal Life to them that obey the Gospel and seek after this Immortality Rom. 2.7 To them who by patient continuance in well doing seek for Glory Honour and Immortality Eternal Life Rev. 2.10 Be thou faithful to Death and I will give thee a Crown of Life Be faithful in making good your Baptismal Vow improving Talents withstanding Temptations So to comfort us against Fears Losses and Sorrows Luke 12.32 Fear not little Flock it is your Father's good Pleasure to give you a Kingdom Now would God over-reach us and lead us with Chimera's and vain Hopes 3 dly The Mediator of the New Covenant sheweth it his coming from Heaven the Place of Souls the Region of Spirits and his going thither again at his Ascension 1. His coming from Heaven Wherefore was Christ incarnate and clothed with our Flesh but that we might be apparrelled with his Glory Iohn 10.10 I am come that they might have Life and that they might have it more abundantly To lay a Foundation for our eternal Happiness 2. His going to Heaven his entring into that Glory he spake of and so giving a visible Demonstration to the World of the Reality of it 1 Pet. 1.21 Who by him do believe in God that raised him up from the Dead and gave him Glory that your Faith and Hope may be in God There he remaineth at God's Right-Hand to open Heaven to all Believers Christ when he died recommended his Spirit to the Father Luke 23.46 Father into thy Hands I commend my Spirit And so do Believers to Christ Acts 7.59 Lord Iesus receive my Spirit If the Soul did perish with the Body why should we commit it to Christ 4 thly The Holy Spirit is given to form and prepare us for this Estate therefore by consequence to assure us of it 2 Cor. 5.5 Now he that hath wrought us for this self-same thing is God who hath also given unto us the Earnest of the Spirit 1. Look to the Graces of the Spirit we are made Partakers of the Divine Nature to draw us off from the World to Heaven 2 Pet. 1.4 Whereby are given to us exceeding great and precious Promises that by these you might be Partakers of the Divine Nature having escaped the Corruption that is in the World through Lust. Now will God fit the Soul for such a blessed Estate when this Life is ended and shall we never enjoy it If we consider the Soul not only as being an inward Principle of Life and Sense but also of Reason it proveth the Immortality of it much more as sanctified and enobled by Grace Rom. 8.10 The Body is dead because of Sin but the Spirit is Life because of Righteousness Believers have a Life wrought in them by the Spirit which is the Pledg and Beginning of Eternal Life for they are sanctified and purified and fit to be brought into the Sight and Presence of God The Apostle doth not draw his Argument there from the Immortality of the Soul for that is common to Good and Bad the Wicked have a Soul that will survive the Body but little to their Comfort their Immortality is not an happy Immortality but he taketh his Argument from the New Life wrought in us by the Spirit which is the Beginning and Earnest of a blessed Immortality the New Life is an eternal Principle of Happiness 2. Look to the Comforts of the Spirit from the Love of God and the Hopes of Glory 1 Pet. 1.8 Whom having not seen ye love in whom though now you see him not yet believing ye rejoice with Ioy unspeakable and full of Glory Rom. 5.2 And rejoice in hope of the Glory of God Now is it a Fancy that holy Men rejoice in Look as the Terrors of a wounded Conscience are the Foretastes of Hell-Torments called somewhere the Pains of Hell so the Comforts of the Spirit are the first-Fruits of Heavenly Joys to set us a longing for more Rom. 8.23 And not only they but our selves also which have the first-Fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Body Now by all these things let us rouse up a drousy Faith and triumph over that Carnal Atheism and Unbelief that worketh in our Hearts Is the whole Scripture false and the Christian Religion a well-devised Fable our Redeemer an Impostor and the Covenant of God a Dream and the Comforts of the Spirit Fanatical Illusions And were they all
they also whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me Now it is a blessed thing to see what we love and possess what we see The Priests here though they do not worship an unknown God yet they worship an unseen God The Romans when they brake into the Sanctum Sanctorum and saw no Image there gave out that the High-Priest did worship the Clouds The World suspecteth the God whom we worship but there we see him Face to Face with a clear and distinct Vision 2 Cor. 5.7 For we walk by Faith not by Sight There Vision succeedeth in the room of Faith Fruition of Hope and perfect Love of that weak Adherence which now we put forth towards God If God should suffer himself to be seen by his Creature in the Condition to which Sin hath reduced him it would prove rather a ground of Fear and Astonishment than of Love and Fruition or else the Majesty must be clouded with some Allay of Condescention which would not sufficiently reveal him to us The immediate Presence of God which is our Felicity in Heaven would be our Misery upon Earth The Scripture telleth us Exod. 33.20 No Man shall see him and live And Manoah Judg. 13.22 We shall surely die because we have seen God We cannot look upon this glorious Sun but we are in danger of losing our Life together with our Sight The Scripture sometimes maketh God to dwell in Darkness sometimes in Light inaccessible to note the Incapacity of our Faculties and the incomprehensible Splendor of his glorious Majesty We are not able to pierce through this Darkness or endure this Light But the Majesty of God is not there formidable but comfortable for we shall behold the glorious God in a glorified Estate both of Soul and Body 2. We shall serve him perfectly and without Weakness Weariness and Distraction 1. Here is Weakness What dull and low Conceptions have we of God! What heartless irreverent and poor Expressions of his glorious Excellency whenever we come to worship before him such as should make us ashamed to open our Lips before the Lord Isai. 6.5 Wo is me for I am undone saith the Prophet Isaiah for I am a Man of unclean Lips and I dwell in the midst of a People of unclean Lips for mine Eâ—es have seen the King the Lord of Hosts Or as Iob 40.4 Behold I am vile what shall I answer thee I will lay my Hand upon my Mouth The best of God's Servants when their Eyes are but a little opened to see the Glory of that God they speak to how sensible would they be of the Shortness of their Apprehension and Expressions of that God they speak to Alas how can such narrow Hearts frame an Apprehension or receive an Impression of such an infinite Greatness and eternal Goodness as there is in God! But when we shall see him as he is then we shall better praise him and conceive more sutably of him 2. Here is Weariness and we cannot endure long under our weak Duties neither as to the Frame of Body nor Mind but there God in Communion is always new and fresh to us every Moment And the more we look upon the Object the more is the Faculty fortified and strengthened in conversing with God Matth. 18.10 In Heaven their Angels do always behold the Face of my Father which is in Heaven The blessed Spirits are never weary of beholding God and injoying his glorious Presence 3. Here is Distraction We pretend when we worship God to leave the World and turn the back upon all things else and to set our selves before the Throne of God but alas we bring the Flesh along with us and that will have its Excursions and so our Hearts are stolen away from under Christ's own Arm We mingle Sulphur with our Incense groan under divers Infirmities We cannot do what we would do Gal. 5.17 But there is nothing to divert us from thinking of God there is no Blemish in Priest or Sacrifice nothing will appear in us displeasing unto God which is a Comfort in our present Weaknesses 3. We shall then serve God uninterruptedly for there shall be no Impediment of Business nor Need of Sleep Here earthly Occasions straiten Christ and crowd up his Interest in the Soul and we spend almost half our time in Sleep not shewing one Act of Thankfulness to God but then we shall be ever with the Lord 1 Thess. 4. 17. We shall always stand before his Throne of Glory and abide in his blessed Presence Our Labour shall not need Repose nor shall the Night ever draw a Curtain upon that Day There will be no Miseries Wants and Necessities to distract us and take off our Minds The whole Strength of our Souls is carried out to God and our time is spent wholly and only in worshipping and serving God Constant and perpetual solemn Service is a Celestial Privilege and they that serve God most uninterruptedly come nearest Heaven For there Christ is ever with us and we ever with him 2 Cor. 5.8 We are confident I say and willing rather to be absent from the Body and to be present with the Lord. When absent from the Body we are present with the Lord and shall follow the Lamb whithersoever he goeth 4. There we are admitted into a nearer Communion with God than now in this mortal Estate We draw nigh to him now but we are not so nigh but there is some Distance But in the Palace of Glory our Approach will be so near as to take away all Distance and we shall have immediate and full Communion with God Now God is in Heaven and we upon Earth we receive no more of God than an Ordinance can convey to us Here and there he droppeth in a little Comfort and Quickening into the Soul the Pipe cannot convey much and the Vessel can hold less the Means are narrow and the Person is not capacitated to be filled up with all the Fulness of God But then the Lord will do his Work by himself the means shall not straiten him God will communicate himself without Means and be instead of all Means he will be all in all and therefore will communicate his Grace in full Perfection The more we draw nigh to God here the more like him Moses while he conversed with God in the Mount his Face shone Christ was transformed in his Prayers Luke 9.29 And as he prayed the Fashion of his Countenance was altered and his Raiment was white and glistering So by Proportion in Heaven the nearer we draw to God the more we injoy of him 1 Iohn 3.2 When he shall appear we shall be like him for we shall see him as he is Perfection of Holiness is the Glory and Happiness of the Saints in Heaven As Iron by lying in the Fire seemeth to be all Fire when it is red hot the Qualities of Fire are imprinted on it So we by being
5.14 Wherefore he says Awake thou that sleepest 2. Have you been drawn to Christ by the Cords of the Gospel Have you been brought to him as a Sanctuary for your distressed Souls as the Man shut up himself in the City of Refuge 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed to him against that Day Here is my Anchor and Safety 3. Are you begotten to a lively Hope Do you often look within the Vail and groan and long for your everlasting Hopes Do you send Spies before-hand into the Land of Promise a few Thoughts thither What hearty Groans are there and Sighs of that happy State Rom. 8.23 And not only they but our selves also who have the First-fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Body Doth it quicken you and make you mend your pace whatever Difficulties you meet with Rom. 5.2 We rejoice in hope of the Glory of God Vse 2. Conviction It sheweth the hardness of their Hearts who have neither felt the Law-work nor the Gospel-work but remain like the Smith's Anvil softned neither with Hammer nor Oil neither driven by the Threatnings of the Law nor drawn with the glad Tidings of Salvation neither Iohn nor Iesus worketh on them Of such Christ speaketh Mat. 11.17 We have piped unto you and you have not danced we have mourned unto you and you have not lamented A rude and stupid People not affected with any kind of Musick In times of Rejoicing the Jews had their lighter Notes fitted for Mirth in times of Lamentation they had their Minstrels and mourning Women that had venales lachrymas beating their Breasts and crying Alas my Brother and ah Lord and ah his Glory Jer. 9.17 Consider ye and call for the mourning Women Notable movers of Passions they were It was a thing so common among them that the Boys would imitate them in the Streets To these Christ likeneth a stupid People that are moved with no kind of Doctrine neither with Judgment nor sweet offers of Grace Alas they are far from the strong Comfort here spoken of Vse 3. To perswade you to this Temper Three sorts of People usually we speak to 1. The carnally Secure 2. Those that are affected with their Condition 3. Those that esteem Christ and embrace him that own him as ready and willing to save Sinners 1. For the carnally Secure that never made their Peace with God never fled for Refuge nor took Sanctuary at the Grace of Christ. Our Work is to make them sensible of the Avenger of Blood that is at their Heels O poor Wretches will you sleep when your Damnation sleeps not Within a little while what will become of you In the ordinary Course of Nature you have but a few Years to pass over in this World but for ought you know the Wrath of God which makes Inquisition for Sinners may seize upon you a great deal sooner you may not live out half your Days that is so long as in an ordinary Providence you might expect Psal. 68.21 God shall wound the Head of his Enemies and the hairy Scalp of such a one as goeth on still in his Trespasses God may take you by the hairy Scalp while you are in your youthful Freshness before Baldness and old Age cometh and Infirmities seize upon you That which is measured by Time will soon come about Every Day you are a step nearer to Eternity O what will become of you When you are at odds with God Death way-layeth you in every place it may take you Sleeping Eating Drinking Ah poor Man what Refuge hast thou What Buckler to catch the Blow of God's angry Indignation and ward off the Strokes of his Vengeance O fly Sinners for Refuge the Lord knows how soon Destruction may seize upon you while you are yet in Health and Strength there is no other means but Christ. Surely this driving Work would prosper more if Men were not wanting to themselves to improve the Conviction of the Word When God shews you your natural Face and begins to startle and awaken you O let not Conviction die No Iron so hard as that which hath been often quenched and often healed So no Heart so hard as when it hath worn out many Convictions Make use of Remorses of Conscience and your own trembling Fears lest you are given up to a Spirit of Slumber 2. To those that are affected with their Condition to seek for Salvation in Christ alone You which are troubled about your Eternal State own Christ as a City of Refuge his Arms are always open to receive poor trembling Sinners that fly thither from the Wrath of God You do but go about while you seek else-where Jer. 31.22 How long wilt thou go about O thou back-sliding Daughter for the Lord hath created a new Thing in the Earth A Woman shall compass a Man that is when God hath set forth Christ born of a Woman why will you weary your selves to go about This City of Refuge stands open for all Corners own Christ as the only Remedy One who was long exercised with Troubles of Conscience and at length came to some establishment gave this Advice I will never look for that in the Law which is only to be found in the Gospel and I will never look for that in my self which is only to be found in Christ and I will never look for that on Earth which is only to be found in Heaven These three things are the Causes why Men are kept in Trouble You will get nothing but Weariness and Discomfort by running about and looking to Duties and legal Qualifications and therefore while you are affected with your Condition own Christ. 3. To those which are fled to Christ and owned him as the only Sanctuary for poor Souls Press onward to take hold of eternal Life Now you have fled from deserved Wrath run to take hold of undeserved Glory You are past the worst the rest is more easy The Apostle Rom. 5.11 12. puts a much more upon this Much more being reconciled we shall be saved by his Life as if that were a more easy thing Now the worst Brunt is over And not only so but we also joy in God through the Lord Iesus Christ by whom we have now received the Atonement When you are reconciled to God you may look to be entertained as Friends being adopted in Christ you may look for a Child's Portion If God would pardon your Sins and take you with all your Faults quicken your selves to be more diligent in the pursuit of Eternal Life and put to your best Strength You will have many ups and downs in the World but bear it with Patience Heaven will pay for all But here is a Doubt May we look to the Rewards I answer Yes else there were no room for Hope for Hope is nothing else but a longing
expectation of Blessedness to come Sure those think themselves wiser than God that deny us the use of the Spirit 's Motives why else doth God set these things before us It requireth some Faith to aim at things not seen The World is drowned in Sense and present Satisfaction it is a great help to us to look upward Christ made use of it Heb. 12.2 For the Ioy that was set before him he endured the Cross and despised the Shame As Man he was supported with humane Encouragements Our Flesh is weak and our Task is difficult and therefore we need all Helps But yet we are not so to covet the Reward as to fever it from Duty and neglect our Work SERMONS UPON St. IOHN XIV 1 SERMON I. JOHN XIV 1 Let not your Heart be troubled ye believe in God believe also in me THE Disciples had heard our Lord Jesus discoursing of his Death and Departure and the great Trials which they were to undergo and that one Disciple should betray him another eminent among them deny him and all take offence and leave him therefore Fear and Trouble seized upon them Our Lord perceiving this Distemper growing upon them seeketh to relieve and ease them He had Sorrow and Agonies of his own to think upon but he is so taken up with comforting his Disciples that he seemeth to forget himself and his own approaching Death and wholly applieth himself to them Let not your Heart be troubled c. In these Words we have 1. An Evil dissuaded Let not your Heart be troubled 2. A Cure prescribed and that is the Exercise of Faith set forth by its double Object God and Christ Ye believe in God believe also in me In God as the supream Fountain of all Blessing in Christ as Mediator or the only Way to come to God In God as the Creator and Preserver of all things in Christ as the Redeemer to whom the Care and Conservation of the Church belongeth They did believe in God they were trained up in that as Jews but they had not hitherto so clear so distinct so strong a Faith in Christ as they should have their Faith was but dark and weak as to the Dignity of his Person Therefore he presseth them to believe not only in God as Iews but in himself as Christians that was the Point the Faith of which would be now assaulted by his ignominious Death and Sufferings There are two Points First That Christians should carefully guard themselves against Heart-trouble Secondly The proper Cure of Heart-trouble is Faith Doct. 1. That Christians should carefully guard themselves against Heart-trouble 1. What is this Trouble of Heart that is here spoken of There is a twofold Evil Natural Evil which is Misery and Moral Evil and that is Sin The one we act of our own accord the other we suffer against our Wills The one ariseth from something within the other from something without This Text speaketh not of Troubles for Sin but of Troubles in the Flesh which being many and grievous to be born it cannot be supposed but that the Heart will be touched with them 2 Cor. 4.8 We are troubled on every side Yet let not your Heart be troubled A â—ense of them 〈◊〉 not only laâ—ful but necessary The two Extreams must be both aâ—â—â—ded Slighting and Faiâ—ting Heb. 12.5 My Son despiâ—e not thâ—u the chasteâ—â—ng of the Lord nor faint â—hen thou art rebuked of â—im Without 〈◊〉 sense of them they cannot be improved neither do we shew that Reverence that is due to our Father's Anger as not to be afflicted and humbled under his mighty Hand Numb 12.14 If her Father had spiâ— in her Face should she not be ashamed seven days Some kind of Spirits are stupid and sensless neither affected with Sin nor Misery Not with Sin tho they provoâ—e God to his very Face with their continual brutish Practices yet they never lay their Condition to heart Conscience is feared or at least benummed they are past feeling Eph. 4.19 Shall we say to these Let not your Hearts be troubled No these usurp a Peace and Exemption from Trouble as if Joy and Comfort were their Portion The only way for such is to be troubled that their Trouble may prepare them for Comfort Christ came to save Sinners but they are penitent and broken-hearted Sinners that are weary and heavy-laden under the Burden of Sin Mat. 11.28 Come unto me all ye that labour and are heavy-laden and I will give you Rest. Not the Heart that is whole but the Heart that is wounded These he calleth and calleth to Repentance Mat. 9.13 I came not to call the Righteous but Sinners to Repentance Not with Misery neither with their Fathers Anger nor their Brethrens Misery Jer. 5.3 O Lord are not thine Eyes upon the Truth Thou hast stricken them but they have not grieved thou hast consumed them but they have refused to receive Correction they have made their Faces harder than a Rock they have refused to return Amos 6.3 Ye that put far away the evil Day and cause the Seat of Violence to come near Fall out what will they set their Hearts for Ease and Pleasure and carnal Delights and are given altogether to Mirth and â—ollity Riot and Revelling and all manner of Vanity Should we say to these Let not your Hearts be troubled and lull them more asleep in carnal Security by tincturing their Sensuality with Religion and adding a Dram of spiritual Comfort to make their carnal Potion more effectual No Christ speaketh not to such kind of Persons as mind neither his Presence nor Absence and regard not whether he do Good or Evil. No to such we must rather say Be afflicted and weep and mourn let your Laughter be turned to Mourning and your Ioy to Heaviness James 4.9 We call not upon them to rejoice but to howl for the Misery that is coming upon them A Sense there must be Q. What is then dissuaded Answ. A perplexing oppressing Trouble about sensible and worldly things Here I shall shew you First The Causes of this Trouble Secondly The Nature of it First The Causes of this Trouble which are 1. Carnal Self-love which is all for bodily Ease and Welfare or the Pleasures and Honours or Profits of the World They that are under the power of it seek great things here and the disappointment of their carnal Expectations breedeth Trouble Solomon telleth us what was the result of his accurate and deep search into all worldly and humane Affairs Eccles. 1.14 I have seen all the Works that are done under the Sun and behold all is Vanity and vexation of Spirit He found all worldly things not only vain and ineffectual to confer Happiness but which is worse apt to bring much Trouble and Affliction upon the Hearts of those who are too earnestly conversant about them Therefore the best way to be free from Trouble is to look for no great Matters here in the World 2. The Life of Sense which