THE SAINT'S SAFETY IN EVIL TIMES. Delivered at St mary's in Cambridge the fifth of November, upon occasion of the POWDER-PLOT. Whereunto is annexed a Passion-Sermon, Preached at MERCER'S CHAPEL London upon Good-Friday. As also the Happiness of enjoying Christ laid open at the Funeral of Mr Sherland late Recorder of Northampton. Together with the most virtuous life and Heavenly end of that Religious GENTLEMAN. BY R. SIBBES D. D. Master of Katherine-Hall in Cambridge, and Preacher at Grays-inn LONDON. John 3. 30. Let him increase, let me decrease. LONDON, Printed by M. FLESHER for R. Dawlman at the Brazen Serpent in Paul's Churchyard. 1633▪ THE SAINTS SAFETY IN EVIL TIMES. SHOWING The nearness of God to such as own his cause, stand for his truth, and walk closely with him in Welldoing. Preached at S. MARY'S in Cambridge, November 5. BY R. SIBBS D. D. Master of Katherine Hall, and Preacher of Grays-inn. DAN. 3. 17. The God whom we serve, is able to deliver us out of your hands. LONDON, Printed by M. F. for R. Dawlman, at the Brazen Serpent in Paul's Churchyard. 1634. THE SAINT'S SAFETY IN EVIL TIMES. PSAL. 7. 14. Behold, he traveleth with iniquity, and hath conceived mischief, and brought forth a lie. Here be the words of David; the Title shows the occasion, on which was, the malicious slander and cruel practices of Achit●phel or Shimei in the time of Absoloms rebellion: The words express the conception, birth, carriage, and miscarriage of a plot against David. In which you may consider. 1. What his enemies did. 2. What God did. 3. What we all should do: his enemy's intention, God's prevention, and our duty: his enemy's intention, be travelletb with iniquity, and conceiveth mischief; God's prevention, he brought forth a lie, our duty, Behold. His enemy's intention, or action is set out by a proportion to a bodily conception: The Holy Ghost delights to present unto us the plots of wicked men under the resemblance of a bodily conception and birth, by reason of the Analogy between both: the mind hath its conceptions as well as the body. The seed of this conception was some wicked thought either raised up by the heart itself, or cast in by Satan that envious man; not only wicked men, but their devices are the seed of the Serpent; the understanding was the womb to conceive, the will to consent; the conception was the hatching of a mischievous plot; the quickening of it was the Resolution and taking it in hand; the impregnation, growing big, and travelling of it, was the carriage of it the due time: the birth itself was the execution expected, but yet miscarried and still borne; they intended the destruction of David, but brought forth their own ruin. 1. For the conception, observe the aggravation of the sin, Voluntary. he conceiveth. Quò minor necessitas peccandi, ●ò majus pecc●tum. 1. He was not put upon it, or forced unto it, it was voluntary; the more liberty we have not to sin, makes our sin the greater; Involuntarium minuit de ratione peccati. he did not this in passion, but in cold blood; the the less will, less sin; here could be no plea, because nothing is more voluntary than plotting: where the will sets the wit a work to devise, and the body to execute mischief, it shows the spreading and largeness of sin in any man: for the will being the desire of the whole man, carries the whole man with it. Besides, when a man sins voluntarily, Voluntas appetitus totius sup●osit●. there is less hope of amendment, because his will is not counsellable: if the defect were in the understanding of a man, then sound direction might set it right; but where the will is set upon a thing, and is the only reason of itself, (as when a man will because he wills) there counsel will not be heard: for tell a roving person, that he is out of the way, he knows it well enough already, & means not to take your direction, but tell an honest traveller, that ignorantly mistakes his way, and he will thank you. So tell a Popish Atheist that he is in an error, he heeds●i●nor, because he is a papist for by-ends, not in judgement, and resolve● to be so bring what reasons you can▪ his hope being to rise that way: though the will follow some kind of understanding, yet it is in the power of the will what the understanding shall consult and determine of, and therefore unless the malice of the will be first taken away by grace, it will always bias our judgements the wrong way. Neither was this plot only voluntary but with delight, because it was a conception: Delightful. birth's are with more pain; Delight carries the whole strength and marrow of the soul with it, much of the soul is where delight is. Again, it was a spiritual sin, the spirit of a man is the chief seat of God's good Spirit, Spiritual. wherein he frames all holy devices and good desires: the spirit is either the best or the worst part in a man; here Satan builds his nest, and forges all his designs, his master pieces, his powder plots: the chief curse or blessing of God is upon the spirits of men; If men be raised never so high in the world, yet if they are given to a malicious and devilish spirit, they are under a most heavy judgement, carrying Satan's stamp upon them; Diseases that seize upon the spirits of men (as pestilential diseases, etc.) are more deadly than those that seize upon the humours: Spiritual wickednesses are the most desper ate wickednesses: sins are more judged by the mind than by the fact. And as it was a spiritual sin, so it was artificial, Artificial. there was a great deal of art and cunning in it; and in evil things, the more art, the worse: Art commends other things, Doli non sunt doli, ni astucoles. but it makes sin the more sinful. When men are mitty to work mischief and wise to do evil, than they are evil in grain: It is best to be a bungler at this occupation: Ingenious men carry their hatred open; but this plot was spun with so fine a thread, as could not easily be discerned. Again, they were very diligent in it, Diligenec in it. for it was a curious web; And as in weaving, head and band, eye and foot, all go together, so here they mustered up all their wits. judas is awake when Peter sleeps And which is worst of all, they were so well pleased with the brat of their own brain, Dwelling upon it. that they traveled of it; it increases guilt, when men upon view and fight of their plot, grow so far in love with it, that they long to be delivered of it; the more the soul dwells upon and sinful plot, the more efragement there is from God; because the happiness of the soul consists in cleaving to God the fountain of all good; the more deliberation any man takes in sinning, the more his soul is pleased with wickendnes. A heart long exercised in sin will admit of no impression of grace; for the spirits are so absorbed with other designs, that they are dry and dead to better things. Many thousands are in hell at this day, for suffering their spirits to thove them too far into sin; Many suck out the delight of sin before they act it, as Esau pleased himself by thinking the day of mourning for his father would come, Gen. 27. 41. wherein he might be revenged of his brother. Yet this sin was not only spiritual and imminent, but transient likewise, it reached against the second Table; and therefore against the principles of nature, and against society, out of which God gathers a church; there was false witness and murder in this fin; In this respect it is, that the sins of the second Table are greater than the sins of the first, because they are against more clear light; A natural conscience hath a clearer eye in these things, here is light upon light; for both grace and nature condemn these sins. Yet for order in sinning, the rise of all sin against man is our sinning against God first, for none sin against men, but they sin against God in the first place, whereupon the breach of the first commandment is the ground of the breach of all the rest; for if God were set up in the heart in the first place, there parents would be honoured, and all kind of injury suppressed for conscience sake: the Scripture gives this as a cause of the notorious courses of wicked men, that God is not in all their thoughts, they forget there is a God of vengeance, and a day of reckoning: the fool would needs enforce upon his heart, that there is no God, Psal. 14. 1. and what follows, Corrupt they are, there is none doth good, they eat up my people as bread, etc. they make no more bones of devouring men and their estates, than they make conscience of eating a piece of bread: What a wretched condition hath sin brought man unto, that the great God who filleth heaven and earth should yet have no place in the heart which he hath especially made for himself? The sun is not so clear as this truth, that God is, for all things in the world are because God is; if he were not, nothing could be: It is from him that wicked men have that strength they have to commit sin, therefore sin proceeds from Atheism (especially these plotting sins) for if God were more thought on, he would take off the soul from sinful contrivings, and fix it upon himself. But by whom and against whom, was this plotting? by children of the Church, not uncircumcised Philistines: Opposition is bitterest betwixt those that are nearest; as betwixt the flesh and the spirit in the same soul, between hypocrites and true hearted Christians in the same womb of the Church: Brethren they were, but strange children: Children by the Mother's side, all bred in the same Church, but had not the same father; Children by the mother's side only, are commonly persecutors; Popish spirits count it presumption to know who is their father which shows them to be bastard children; The greatest sins of all are committed within the church, because they are committed against the greatest light; whereupon that great sin against the Holy Ghost (Which like lonas his whale devourous all at once) is not committed out of the Church at all. Oh beloved, how should we reverence the blessed truth of God, and gracious motions of his Spirit? If it be sin to kill infants in the womb, what is it to kill the breed of the blessed spirit in our hearts? But against whom was this plot directed? even against David, a prophet, and a King▪ a Kingly Prophet, a man after Gods own heart, though not according to theirs: A sacred Person, and therefore inviolable, Touch not mine Anointed, and d●● my Prophets no harm, Psal. 105. 15. it was a prohibition from heaven: David was a man eminent in goodness; and goodness invested in greatness is a fair mark for envy to shoot at; What men for sloth care not to do, for weakness cannot, or for prid● will not imitate that they malign, sitting cursing▪ and sretting at the 〈◊〉 o● the hill, a those which they see go above●hem ●hem, whose life, g●●●gth witness against them▪ When goodness shines forth it presently meets with envy, until it come to the height to be above envy, as the Sun at the highest hath no shadow: Envy hathan ill eye, it cannot look on goodness without grief, the spirit that is in us lusteth after envy: pursuing of goodness in men, and men for goodness, is a sin of a deep die; because whosoever hates a man for goodness, hates goodness itself, and he that hates goodness itself hates it most in the fountain, & so becomes a hater of God himself; and if Christ were in such a man's power he should escape no better than his members do, for Christ is joined either in love or hatred with his cause and children: he and his have common friends and common enemies: Men think they have to deal with silly men, but they shall one day find that they have to deal with the great Lord of heaven and earth. But what was the manner of carrying their design? this cruel plot was cunningly carried, for they kill him in his good name first, and accuse him as an enemy to the State, that so their slanders may make way for violence; Satan is a liar first, and then a murderer, yea therefore a liar that he may be a murderer the better; he is first a Serpent, than a liar and first a lion couchant, than a lion rampant; he teaches his Scholars the same method: Cruelty marches furiously, and under warrah● with privilege, when it hath slander to countenance it. Tai●o men once in the opinion of the world and then they lie open to any usage, it is not only 〈◊〉 but glorious to oppose 〈◊〉, and thus Virtue comes to have the reward due to wickedness, and passes under public hatred: the open cause and pretence is one, and the inward moving cause another; which perhaps lies hid till the day of revelation of the secrets of all flesh; as in a clock the wheels and the hand appear openly, but the weights that move all are out of sight. But what course took David herein? Innocency was his best apology, and when that would not do, than patience; he saw God in the wrongs he suffered, God bad Shimei, etc. but this invites more injuries, therefore by prayer he lays upon his soul to God; David's prayer prevailed more in heaven, than Achitophel's policy could do on earth: Carnal men are pregnant and full of wiles and fetches to secure themselves, but godly men have one only refuge and hiding place, (yet that is a great one) namely to run to God by prayer, as to their rock and tower of defence in their distresses. From all this that hath been said there ariseth these conclusions. First, Obser. 1. that even the best of God's Saints are liable to be the subjects of the plots of wicked men. 1. From an Antipathy between the two contrary seeds in them. 2. Because God will not have his children love the world, therefore he suffers the world to hate them, 3. They are strangers here, and therefore no wonder if they find strange entertainment from them that think themselves at home: There hath ever been from the beginning of the world a continual conspiracy of Satan and his instruments against God and goodness; Emperors and Kings became Christians, but Satan never yet became a Christian, but hath always bestirred himself to maintain the first division, and never yet wanted a strong faction in the world. Secondly, Observ. 2. observe that it is the character of a man wicked in an high degree, to contrive wickedness; the reason is, 1. because it is a disposition of such as are given up by God to a reprobate sense, and it is reckoned among other vile sins, that they are full of maliciousness, and inventors of ill, Prov. ●. ●4. etc. A son of Beliall carries a froward heart and devises mischief. 2. It shows that malice is so connatural to such, that they cannot sleep unless they cause some to fall; wickedness comes from the wicked (as naturally and speedily) Prov. 4. 16. as poison from a spider. 3. It argues such kind of men work out of a vicious habit, which is a stamping of a second ill nature upon the former; when as their hearts are exercised to do mischief. 4. It shows they are of the devil's trade, whose only work it is, to hurt and mischief (all he can) those that are broken loose from him; Certainly such people as these are the children of the devil in an higher degree than ordinary; It is said when judas began to betray Christ, the devil entered into him; Lukc 22. 3. he was the child of the devil in some degree before, but now the Devil took stronger possession of him: his unnatural treason did in some sort change him into the very form of the devil. When Simon Magus sought to turn away the deputy from the faith, Saint Paul had no fitter terms for him than to style him, Thou full of all subtlety and mischief, Act. 13. 10. and child of the devil. And indeed there is no disposition so contrary to the sweet spirit of God (which is a spirit of love and goodness) as this is. Learn● hence therefore, Use. as you love God to abhor this hateful disposition: The serpent indeed was wiser than all the beasts of the field, Gen. 3. 1. yet when he became an instrument of mischief, he was cursed above all the rest: Satan labours to serve his turn of the best wits: but what greater curse can befall a man than to serve the basest creature in the basest service, and that with our best abilities? Men of a devilish spirit, carry God's curse under zeal, yea they carry the devil in their brain, in all their works of darkness: for alas, what should the subtlety of Foxes, and fierceness of Lions, and malice of Devils do in an heart dedicated to Christ? Such men work from a double principle, the illness of their own disposition within, and Satan going with the tide of that, whose chief labour is to make a prey of men of the best parts, that by them he may either snare others, or else vex them that have so much wit or grace as not to be catched by his baits: this is a course contrary to humanity as we are men, contrary to ingenuity as we are civil men, and contrary to Religion as we are Christian men; and plainly argueth that such persons are lead with another spirit than their own; even by the Prince that ruleth in the air. Our care and duty therefore should be to submit our spirits to the sweet guidance and government of God's good spirit, to be contented that every device and imagination of our hearts, should be captivated to higher and better reasons than our own. We are not wise enough of ourselves that our own wills and wit should be our first movers: Every thing is perfitted by subjection to a superior: where there should be a subordination to higher wisdom, there to withdraw our understanding and wills, is mere rebellion: That which the Prophet speaks is too true of many in these days Thy wisdom hath made thee to rebel, Esay 47. 10. such are too wise to be saved. We need not be ashamed to learn some things of our very enemies: Use If they be so pragmatical for evil, why should not we be as active for good? I am sure we serve a better Master: true love is ●ull of inventions, it will be devising of good things: so soon as ever our nature is changed, the stream of the soul is turned another way, the bent of it is for God; Alas it is a small commendation to be only passively good, and it is a poor excuse to be only passively ill. A good christian thinks it not enough to see good done by others, but labours to have a hand in it himself; and he that suffers evil to be done which he might have opposed and hindered, brings the guilt thereof upon his own head: Curse you Meroz (saith God) for not helping the Lord against the mighty, Judges 5. 23. etc. What shall we think then of those that help the mighty against the Lord, that cast oil to kindle where they should cast water to quench, that inflame the rage of great persons, when they should labour to reduce all to ● moderation? Of this spirit was that Apostate which stirred up the Emperor to kill man, woman, and child of the Protestants with all their kindred and alliance, fearing left any living should revenge the others quarrel. We see God hath stooped so low as to commend his cause unto us, as if he stood in need of our help, and usually what good he doth to us is conveyed by men like ourselves; therefore we should labour to appear on his side, and own his cause & children: In the house of God there be vessels of all kinds, some are of more honourable use than others: some make the very times and places good where they live, by an influence of good: others (as malignant Planets) threaten misery and desolation where ever they come; these are the calamities of the times. Men may know whether they be vessels of mercy or no, by the use they are put too; the basest of people are sit enough to be executioners; the worst of men are good enough to be reds of God's wrath; how much better is it to be full of goodness as the Scripture speaks of josiah, and Hezekiah, etc. Indeed what is a man but his goodness? such men live desired, and dye lamented, yea their very name is as the ointment of the Apothecary poured out, they leave a sweet favour in the Church behind them. Now I come to their miscarriage, they brought forth a lie, a lie in regard of their expectation, their hopes deceiving them; but a just defeating in regard of God; it was contrary to their desire, but agreeable to God's justice; Neither were they disappointed only so as to miss of what they intended, but they met with that misery they intended not, yea even with that very misery which they thought to bring upon David. This defeating ariseth by five steps, 1. They were disappointed, 2. they fell into danger, 3. they were contrivers of this danger themselves, 4. there was a pownall proportion, they fell into the same danger which they plotted for another, 5. they were a means of doing good to him, whom they devised evil against; and raised him, whom they thought to pull down: David sped the better for Shimeis: malice, and Achitophel's policy. See all these five likewise in the example of Haman and Mordecai, 1. H●man miss of his plot; 2. he fell into danger, 3. he fell into the same danger which he contrived himself, 4. he fell into the same danger which he contrived for Mordecai, and 5. was the means of Mordecays advancement. It had been enough to have woven a spider's web, which is done with a great deal of art, and yet comes to nothing, but to hatch a Cockatrice's egg that brings forth a viper which stings to death, this is a double vexation; Yet thus God delighteth to catch the wise in the imagination of their own hearts, Luke 1. 51. and to pay them in their own coin. The wicked carry a lie in their right hand, for they trust in man which is but a lie, and (being liars themselves too) no marvel if their hopes prove deceitful, so that while they sow the wind, Hosca 8. 7. they reap the whirlwind. The reason of Gods dealing in this kind, 1. Reas. is first in regard of himself; God will not lose the glory of any of his Attributes, he will be known to be God only wise, and this he will let appear then especially when wicked men think to overreach him. Secondly, in regard of his tender care over his children; they are as the apple of his eye; and as they are very near, so they are very dear to him; they cost him dear, they are his jewels, and he gave a jewel of infinite price for them: he is interessed in their quarrels, and they in h●s; If they be in any misery, God's bowels yearn for them, he is always awake and never slumbereth; as we see in the parable, the Master of the house waked, while the servants slept. God's eye is upon them for good, he hath them written in the palms of his hands, Christ carriest them always in his breast: Christ who is the husband of his Church, is Lord of heaven and earth, and hath all pour committed to him, and will rule in the midst of his enemies: He is the only Monarch of the world, and makes both all things and persons serviceable to his own end, and his Churches good; he is higher than the highest: Satan the God of the world is but his (and his Churches) slave: All things are the Churches to further its best good. Another reason is the insolency of the enemies whose fierceness turns at length to God's praise; Psal. 9 16. for as he is a just Lord, so he will be known to be so by executing of judgement; it shall appear, that there is a God that judgeth the earth. Again, God's children will give him no rest; when he seems to sleep they will awake him with their prayers; They will not let him go without a blessing from him, Gen. 32. 26. they will prevail by importunity as the widow in the Gospel. Having to deal with a just God, in a just cause, Luke 18. 5. against common enemies, his as well as theirs; they bind him with his own promises, and he is content to be bound, because he hath bound himself first: he will not lose that part of his title, Psal. 65. 2. whereby he is known to be a God hearing prayers. But it will be objected, Object. that wicked men do not only set themselves against the people of God, but prevail over them, even to the scorn of the beholders: Tully could say, The gods show how much they esteem of the jewish nation, by suffering them so often to be conquered. Hath not Antichrist a long time prevailed? and was it not foretold that the beast should prevail? where is then the bringing forth of a lie? I answer, Answ. the enemies have power, but no more than is given them of God, (as Christ answered Pilate) they prevail indeed, but it is for a time, a limited time, & that a short one too, ten days, etc. and what is this to that vast time of their torment; the time will come when there shall be no more time for them to persecute in. Besides even when they do prevail, it is but over part only, not over the whole, they prevail over persons it may be, not over the cause, that stands impregnable; they prevail over men's lives perhaps, but not over their spirits, which is that they chiesty aim at. A true Christian conquers when he is conquered: Act▪ 7. Steven prevailed over his enemies when they seemed to prevail over him; God put glory upon him, and a spirit of glory into him. The Church's enemies may prevail in some place but then (as the sea) they lose in another: The more they cut down God's people (as Pharaoh did the Israelites) the more they multiply; and the more they are kept straight, the more they spread and are enlarged. God suffers the enemies of his truth to prevail in some passages, to harden their hearts the more for destruction, as Pharaoh prevailed in oppressing the Israelites, and He rod in kill john, etc. but yet lay the beginning and the end together, and then we shall see they prevailed not; and so far as they did prevail, it tended only to hasten their own ruin, because the present success lifts up the heart. We see Antichrist prevailed (but spiritually) only over those whose names were not written in the Lamb's book of life; Revel. 13. ●. and outwardly over the Saints, for so it was prefixed, Revel. 18. that he should make war with the Saints and overcome them, and this was objected as a fiery dart against the Christians in those times, that therefore they might think their cause naught, because they were so prevailed over: but they by help of the spirit of God, understood so much of the Revelation as concerned themselves; and used this as a weapon, confessing that they were the conquered people of God, but yet the people of God still. But the chief stay and satisfaction of the soul herein, is to look to the day of the righteous judgement of God, when we shall see all promises performed, all threatenings executed, and all enemies trodden for ever under Christ and his Church's feet. This is a point of marvellous comfort, Use. 1. when Israel can say, They have afflicted me from my youth but yet they have not prevailed over me; Psal. 129. 1. the gates of hell may let themselves against the Church, but shall not prevail: the Church is not ruled by man's counsel: We neither live nor dye at man's appointment: Our lives are not in our own hands, or Satan's, or our enemies, but in Gods: they can do no more, they shall do no less, than God will, who is our life, and the length of our days. God may give way a while that the thoughts of many may be reve●led, Luke 2. 35. and that his glory may shine the more in raising his children and confounding his enemies: but he will put a period in his due time, and that is the best time: There is a day of lacobs trouble when his enemies say, This is Zion, J. ●. 30. 7. whom none regards: but God sets bounds both to the time of his children's trouble, and to the malice of the wicked: Their rod shall not rest overlong upon the back of the righteous: Psal. 125. 3. God will put a hook into the nostrils of these Leviathans, and draw them which way he pleaseth. Again we see here, Use 2. that mischievous attempts, are successelesse in the end: for did ever any harden themselves against God and prosper long? Let Cain speak, let Pharaoh, Haman, Achitophel, Herod: Let the persecutors of the Church for the first 200. years, let all that ever bore ill will towards Zion Speak, and they will confess they did but kick against the pricks, and dash against the rocks: The greatest torment of the damned Spirit is, that God turns all his plots, for the good of those he hates most: He tempted man to desire to become like God that so he might ●uine him, but God became man and so restored him; God serveth himself of this Arch politician; and all his instruments, they are but executioners of God's will while they rush against it: Joseph's brethren sold him that they might not worship him, and that was the very means whereby they came at length to worship him. God delights to take the oppressed parties part: Wicked men cannot do Gods children a greater pleasure then to oppose them, for by this means, they help to advance them. The ground of the miscarriage of wicked plots, Why wicked plots 〈◊〉. is, that Satan and his maintain a damned cause, and their plots are under a curse; Every one that prays thy kingdom come, prays by consequence against them as opposers of it, and how can the men and plots of so many curses but miscarry, and prove but as the untimely fruit of a woman? they are like the grass on the house top, which perks above the corn in the field, but yet no man prays for a blessing upon it; when men come by a goodly corn field, every one is ready to say, God bless this field, etc. Beloved it is a heavyer thing then Atheistical spirits think of, to be under the curse of the Church; for as God blesseth out of Zion, so usually the heaviest curses come out of Zion: Woe be to the Herod's and julian's of the world, when the Church either directly, or indirectly prays against them. This is a ground of staying the souls of God's people, in seeming confusion of things: there is an harmony in all this discord: God is ●itting his people for a better condition, even when they are at the worst; and is hardening and preparing the wi●ked for confusion, even when they are at the best: The wicked practice against the righteous, but God laugheth them to scorn: Psal. 2. 4. for he seeth all their plottings, and his day is acomming: whilst they are digging pits for others, there is a pit a digging, & a grave a making for themselves: they have a measure to make up, and a treasure to fill, which at length will be broken open. Which (me thinks) should take off them which are set upon mischief, from pleasing themselves in their plots; Alas, they are but plotting their own ruin, and building a Babel which will fall upon their own heads. If there were any commendation in plotting, than that great plotter of plotters, that great Engineer Satan, would go beyond us all, and take all the credit from us? But let us not envy Satan and his in their glory, they had need of something to comfort them▪ let them please themselves with their trade; the day is coming wherein the Daughter of Zion shall laugh them to scorn; there will be a time wherein it shall be said, Micah 4. 13. Arise Zion, and thrash; And usually the delivery of God's children, is joined with the destruction of his enemies; Saul's death, and David's deliverance; the Israelites deliverance, and Egyptians drowning: The Ch●rch and her opposites, are like the scales of a balance, when one goes up the other goes down. Hamans' wife had learned this, that if her husband began once to fall before the Jews, he should surely fall. Wicked men have an house, and they will be sure to take it; and God hath his house too, and will be as sure to take that. The judgements of the wicked, are mercies to the Church; so saith David, He flew mighty Kings, Ogg King of Basan for his mercy endureth for ever, Psal, 136. 20. etc. God hath but two things in the world, that he much regardeth, his Truth, and his Church begotten by his truth; and shall we think that he will suffer long, wretched men who turn that wit and power which they have from him, against his truth & Church: No assuredly, but he will give them up by that very wit of theirs, to work their own destruction; they shall serve their turn most, whom they hate most. God sits in heaven and laughs them to scorn. Shall God laugh, and we cry? They take counsel together on earth, but God hath a counsel in heaven that will overthrow all their counsels here. Mark the bitter expressions in Scripture, Psal. 2. 1. Why do the heathen rage without fear or wit? Esay 8. Go to now (saith God) gather a counsel, etc. Beloved it goes to the heart of proud persons to be scorned, especially in the miscarriage of that which they count their Masterpiece: they had rather be counted Devils than fools: Let us work wisely (saith Pharaoh,) Exod. 2. 10. when he was never more fool: they usurp upon God and promise themselves great matters for the time to come; whereas that is only God's prerogative, and they neither know what the womb of their counsels, nor what the womb of to morrow may bring forth: that which they are big of may prove an abortive, or a viper to consume the womb that bred it. Esay 51. 11. Go to now (saith the Prophet) all ye that kindle a fire, walk in the light of your fire, but take this of me, you shall lie down in sorrow, etc. The Scripture is full of such expostulations, and up braiding; Gen. 3. 22. Man is become like one of us, saith God. When men will have a way of their own, and think themselves wiser than God, than it stands upon God's honour to outwit them; Yet God is wise, saith the Prophet; you think to go beyond God, deceive not yourselves, God is wise and you shall find him to be so; ●e hath a way to go beyond you: Do not many men spin a fine thread and wove a fair web, when by their turnings, and devices, they turn themselves into hell? Hosea 9 2, 3. Woe be to them that dig deep (faith the Prophet) and think to hide their counsels from the Lord, God hath an eye to see into the most secret & dark conveyances of business: God hath a key to open the closet of their hearts, let them be never so close locked up: Oh that men would more fear this all-seeing eye of God; & be wise for themselves, and not against themselves: It is a miserable wisdom when men are wise to work their own ruin: Beloved, when men have had all their plots, God hath a plot still beyond them; he takes them failing in something or other: their devices are like a curious clock, if the least thing be out of frame all is marred; God suffers them to spin a ●ine thread a great while, and at length cuts the web and there is an end: And they may thank themselves for all this, for they carry a justification of God in their own breasts; they perish because they will perish: and this will be the torment of all torments to graceless persons, that they polled destruction upon themselves. Malice blinds the understanding in Satan and his instruments; for if their malice were not above their wit, would they to gratify their ill affections knowingly rush into the displeasure of God, and into such courses as will unavoidably bring their ruin? malice drinks up the greatest part of its own poison. Prov. 5. 22. His own iniquity shall take the wicked himself, (saith Solomon) and he shall be holden with the cords of his own sin. This may be enlarged to all sinful courses; every sinner worketh a deceitful work, and bringeth forth a lie. Austin saith well, Every sin is a lie; Men would be happy, yet they will not live so as they may be happy; what more deceitful than this? It will be the complaint of every sinner at length, that was Fvah's, The Serpent hath deceived me. It was S. Paul's complaint, and it will be the complaint of all sinful wretches at the last day; What hath pride profited us? Rom. 7. What can the favour of men (upon whom we bear ourselves) do us good now? Sin promiseth us contentment, continuance, secrecy, full satisfaction etc. but doth it make good this? Were ever any, when the beginning and ending was laid together, established by wickedness? Take it from God himself, (we have a commission to speak it) Say, it shall not go well with the wicked, though they escape an hundred times, Eccles. 8. 12. yet it is but a reprivall for some further service which God hath to do by them. Be not deceived, God is not mocked. Galat. 6. 7. When we can be more subtle than the Devil, or more strong than God, we may think to thrive by sin; Can we think God will alter the course of divine justice for us? Had we not better believe this than find it so hereafter? Beloved, hell is for those to feel, that will not believe; Certain it is, that those who will sin notwithstanding God's justice, shall be severely punished notwithstanding his mercy. God is not more peremptory in any one thing than in this; If any man bless himself in an ill way, De●t. 29. 19, 20. my wrath shall smoke against him: therefore it is a good prayer, Lord give me not over to lying, (that is) not to trust in that which will lie and deceive me. This is the unhappiness of us Ministers; all other professions are believed when they discover danger, but who believeth our report? Esay 53. 1. We are men's enemies, because we tell them the truth: Galat. 4. 16. We labour to take away the sweet morsels from men, (their Herodians) and to divide betwixt men and their sins, which they love better than their souls; No creature but man loves that which will be its own bane; Only wretched man seek os happiness in the way to misery, and heaven in the way to hell. I beseech you therefore, as you would not be deceived (as indeed who would) take heed of the deceitful works of darkness, Satan that tempts us, is but a lying spirit, 1 King, 2●. 2●. (which he is not ashamed to confess) and sin is like unto him; What got Ahab by his vineyard? judas by his thirty pieces of silver? Matt. 27. What god Haman (and so of the rest) by their sins at the last? Men are usually ashamed of an ill bargain, because the very thought thereof, upbraids them with weakness and folly. What ever we get by sin for the present, it will prove the worst bargain that ever we made; Oh therefore let us use our wits and parts to better purpose, if we will needs be plotting, let us plot for eternity, that is worth the plotting for: Let us plot how to avoid Satan's plot; Our time is short, Opportunity (the flower of time) shorter: Our talents are many, our accounts strict our judge unpartial, Let us be sowing to the spirit; Let us labour to be like our judge, who went about doing his Father's work, and came to destroy the works of the Devil; Oh beloved, shall we build up that which Christ came to destroy? All his miracles tended to goods; he wrought the salvation of those that wrought his destruction: he shed his blood for those that shed his blood; Satan is all for mischief, and rather than he will not do hurt, he is content to be set about drowning of swine: Mark 5. 14. And such are all those that are led with his spirit, men witty to destroy, and acute to malice others, who take a great deal of pains to go to hell and carry others with them: Those that are skilful in the story of nature write of the Scorpion, that he whets his tail often upon stones that so it may be sharp and ready for a mischief; some crooked wits there are which make it their exercise to vex the quiet of the land; it is as natural to them, as poison to a Scorpion. But our happiness is how to be like the Idea, the pattern of all grace and the glory of our nature, by whom we hope to be saved: Psal. 1. Our happiness is to bring forth fruit and our own fruit in due season; to have opportunity, ability, and a heart to do good; how comfortable is death when it takes men so doing? The time will be ere long, when it will comfort us above all things in the world beside, that we have been honoured to be instruments of doing good, and stood in the gap to hinder evil: Beloved, we serve a good master, we shall not lose a good word for a good cause, there is a book of remembrance for every good word and work we do; Malach. 3. 16. When wicked men have beaten their brains, spent their spirits, and wasted their strength, what becomes of them at length? A conscience often wounded will receive no comfort, but take God's part against itself. When the other powers are wearied, than Conscience comes and doth its office; then the eyes of the soul are opened to see what it would not see before; then sin that lay at the door, (at the going out of this life) flieth in our faces: pleasure and profit for which wicked men project and contrive so much, comes all to nothing; but sin itself, and the punishment of it, abides for ever; Men (like Popes) will dispense with themselves, and conceit a latitude and breadth in their courses, that they may do so and so, and yet do well at last; but who tells them this? Is it not a spirit of illusion? Indeed punishment is often deferred, it comes not like thunder and lightning all at once, yet as sure as God is true, sin will be bitterness in the end; when the honey is gone, the sting will remain. To conclude this point, when we are tempted to any hurtful design, let us look upon Christ and that great project for our redemption undertaken by him, and reason thus with ourselves; Hath he plotted and wrought my salvation, and shall I plot against him in his members? I beseech you stir up your hearts to conceive and bring forth good purposes; Satan is an enemy to all strong resolutions and masculine conceptions indeavoring to kill them in the very birth. Alas, how many good thoughts are conceived whilst the word is hearing, which yet prove abortive and stick in the birth? How few actions come to their due ripeness and perfection? I am sure our encouragements to good, are far more, than our encouragements to evil; we serve a better master, and for better wages; they may prosper for a time but nothing is more wretched than the happiness of wicked men; it first hardens them, Prov. 1. 32. and then destroys them. Our only way is, 1. to get into Christ the true vine, than we shall take and bear fruit presently, and draw and suck out of him the same disposition. 2. And then lay up good principles and look with a single eye to the main end of our life, and see that all the particular passages of our life tend to that: It is an arguement of a narrow heart to bewise in some particular business, for some particular end, and yet to be careless in the main; Other creatures are carried by a particular instinct to some particular thing; A spider is witty to catch flies, a bird to build nests, etc. As man hath larger parts, so he should have larger aims That which we should especially labour for is, 1. to be good in ourselves, and 2. to do all the good we can to others, even as God our father is good, & doth good; and the further our good extends, the more we resemble our Father. Such as we are, such are our thoughts, such are our devices; A good man will devise of liberal things etc. Every vermin can do mischief, we see some are never in their element, but when they are plotting or working mischief, as if they were borne for no other end but to exercise the graces of men better than themselves. It is a poor commendation to be counted a cunning person for selfe-ends: alas the heart of man (which is deceitful above measure) hath abundance of turnings and windings in it, J●r. 17. 9 and can suggest trick enough to circumvent the best of us. I come in the third place to our duty, which is to Behold; the ordinary beacon kindled to discover some extraordinary thing. But what is here to be beheld? Quest. Behold the subtlety, malice, Answ. and restless endeavour of the enemies of goodness; Is it not a matter with grief to be beheld that one member should tear another? that one professing the same religion, should study to supplant and devour another? behold likewise their bootless enterprise, they bring forth a lie. But especially behold the mercy of God to his children, his wisdom in discovering, his justice in confounding the mischievous practices of their enemies, making them the workers of their own ruin. The things which especially deserve our beholding are either, 1. things excellent, and so are all God's works in their reason, yea justice itself: or, 2. Things rare, as comets and eclipses: or else, 3. Great things, as stars of the first magnitude etc. Even such and much more is God's mercy to his children, and justice against his enemies; Psal. 126. 2. Behold what great things he hath done for them: Shall the heathen say so, and shall not Israel much more? Beloved, we ought to seek out God's works, and shall we not take notice of them when they are offered to our view? this is especially the duty of the Saints of God, All thy works praise thee, and thy Saints bless thee, saith David; Psal. 145. 10. The works of God praise him by our mouths & by our tongues; Were it not for some few, that by a more divine light and spiritual eye see more of God than others do, what glory should God have in the world? God hath not brought us on the stage of this world to be mere gazers, but to extract something out for our own use, and to give him the glory of his excellencies. But we are too wise to admire any thing; it is a matter too mean for our parts to take notice of God, and his works: you have some that can see nothing in the works of God worth the admiring, and yet they will have men's persons in admiration, in hope of some advantage by them; We are apt to admire any outward excellency, like the disciples (before the Holy Ghost came upon them) who stood admiring of the goodly stones of the temple; When our minds are thus taken up, it were good, Mark 13. 1. if we heard Christ speaking to us as he did to them, Are these the things you wonder at? Beloved, it is our duty to observe special occurrences, (not out of any Athenian curiosity, but) to begin our employment in heaven, now whilst we are upon earth; to take occasion from thence to bless God; We should compare the ru●e, and the event together, and observe what truth or attribute God makes good by that which is so fallen out; see how God commenteth upon himself by his own actions: and from observation of particulars, it is good to rise to generals, as Deborah from the destruction of one enemy; to the destruction of all; So let all thy enemies perish, O Lord: Judges 5. 31. This was Moses song, and Hannah's, and the Virgin Maries, etc. they mounted from a consideration of their own particular, and had their thoughts enlarged with the mercy and justice of God to others, in succeeding generations. And among all God's works we should more take notice of his mercy to the Church than of his justice towards his exemies; because his justice is (as it were) a foil to give lustre to his mercy; God delighteth more in mercy (as being his proper work issuing from his own bowels) than in works of ●ustice that are occasioned by the malice of men God is wonderful in his Saints, and more in saving them, than in destroying his enemies: Considering therefore that mercy bears the chief office in the great works of God, we ought to dwell most in consideration thereof; and feed our thoughts more with the meditation of his saving works to his Church than of the ruin of his enemies. We pray hallowed be thy name; unless we practise what we pray for, we mock God and deceive our own souls: Let not God lose any glory by us; Let not us lose such a pledge of future happiness, as glorifying God is; Oh that men would praise the Lord, saith David, who (fearing lest God should lose any glory from his creatures) stirs up Angels and all creatures to bless the Lord: Psal. 148. 2, 3 God takes it very unkindly when we do not observe (especially the excellent pieces) of) his workmanship: A fool considereth not this, etc. The Lord hath done marvellous things for his Church of late whereof we should rejoice. We should do as Moses did when he came out of the sea; & as the Church (in resemblance of that deliverance from Egypt) did; who sang the song of Moses being delivered from their spiritual Pharaoh. We see now the vial poured upon the Sunn●, we see the Prophecies against Antichrists' kingdom in fulfilling, God hath vouchsafed to strengthen our saith by experience, we have something to lay hold on, which may encourage us to expect more from God, and to look for those Hallelujah to be sung from all creatures in heaven and earth, upon the utter confusion of Antichrist; which whosoever labours to hinder any kind of way, hinders the glory of God, and the joy of his people. It is good to observe how the Scripture sets out the enemies of God Church, in a double representation. 1. as terrible, terming them Lions, Bulls, etc. 2. as Base, comparing them to chasse and dust before the wind, 〈◊〉 dung, etc. that when we see them in their present ruff and jollity, we should stay ourselves with consideration of their future besenesse. Faith looks on things as present, because it looks upon them in the word of I●hovah who will give a being to all his promises and threatenings; and therefore faith is called the subsistence of things not seen, Heb. 11. 1. because it gives a kind of being of things to the mind and affections of man, as if they were present, therefore the believing of the final deliverance of God's people, and the ruin of his enemies, cannot but raise up the souls of good men to a marvellous degree of joy and thankfulness to God: Who would not fear to cleave to Antichrist if they did but present to themselves by faith the certain ruin of that state, which the Scripture sets down (in a Prophetical manner) as a thing already present, Revel. 16. 2. Babylon is fallen, etc. But to come to a more particular application, suitable to the present time; the occasion and the text are as parallel as may be: Our gun-powder-plotters were as pregnant in mischief as ever these. For conception; It could not but come from beneath the Vault; there was the very qnintessence of devillishnesse in it; Satan emptied all his bowels (as it were) in this project. If all the devils in hell were set a work to devise the like they could hardly do it. There was scarce from the begginning of the world, a design more prodigious and unmerciful, of greater depth and extent of villainy: Were not this Anniversary Commemoration of it, posterity would hardly believe that a plot so hollish could be hatched in the hearts of men, of English men, of Catholic men, as they would be termed, of men so borne withal notwithstanding their dangerous corresponcy with foreign enemies, and but half subject, their better parts (their spirits) being subject to another visible head, who can untie the bond of Allegiance at his pleasure. Neither did they only conceive this hellish wickedness, but were big of it, and kept it close many months, and pleased themselves in the same as monstrous and mishapen as it was; there wanted neither wit, nor counsel, nor combination, nor secret encouragement to effect it. Nay it was an holy villainy, sealed with oaths, sacrament, and all the bonds of secrecy that could be invented; Oh horrible profanation, to set Gods seal to Satan's plot; But God who delighteth to confound all presumptuous attempts, discovered it when it should have come to the birth, and so it proved but the untimely fruit of a woman. They brought forth a lie, for whereas they intended to have blown up King, and Kingdom, Churchmen, & Church, Statesmen, yea the whole State itself, all at once, without any warning to prepare themselves for another world, they not only miss of this, but brought that ruin upon themselves which they intended to others; whereas they thought for ever to have established their (Religion, shall I call it, or Idolatry, or) superstition, they have by this means made it more odious than ever before; As the Northern Gentleman could say, that though he was not able to dispute, yet he had two arguments against Popery, equivocation and the Gun-powder-treason; But they turn it off easily (as they think,) Alas it was but the plot of a company of unfortunate gentlemen; It was our happiness that they were unfortunate; whereas if it had succeeded well, they would have had other terms for it; successful villainy goeth for virtue. Well, the net is broken, and we are delivered; God thought of us when we thought not of him, and awaked for us when we were asleep (here is a place for behold) for what a miserable face of things would there have been if their plot had succeeded? Now what return shall we make for all this? they conceived mischief, let us conceive praise, and travel of holy resolutions to give up ourselves to God, who hath given us our King, our State, yea ourselves to ourselves; He hath given us our lives more than once every one of us in particular, especially in the last heavy visitation; but had it not been better for many in regard; of their own particular, to have been swept away in that deluge, than to live longer to treasure up further wrath to themselves: Many are not content to go to hell alone, but they will draw as many others as they can into their fellowship here, and torment hereafter: Oh beloved, the preservation of such, is but a reservation to further judgement: What good got the King of Sodom by being delivered once, Genesis 19 and then after to be consumed with fire and brimstone from heaven? Exodus 14. What got Pharaoh by being delivered from ten plagues, and then to perish in the Sea? What are all our remporall deliverances, if we live still in sin, go on in sin, die in our sins, and so perish eternally? Blessings, without return of due thanks, increase the guilt of sin, and the increase of guilt causeth the increase of judgements. The most proper homogenial way of thanks, is to stir up ourselves to a greater harred of that Religion: they would sane free it, as if it were the fault of some persons only, but alas what can be else distilled from those dangerous points they hold, (as that, the Pope hath te●porall jurisdiction over Princes, that he may excommunicate them; that he may (out of fullness of power) dispense with the oath of allegiance; that he cannot err; that subjection to him is a point of absolute necessity to salvation, etc. What, I say, can be distilled from these opinions, but treason in a people that live under a Prince of a contrary Religion? the dispositions of many of them are better than their positions. However perhaps the present Pope may be more moderate and neuter all, yet this is the infusion of their religion where ever it prevails, and these tenants shall be acted and in full force when they please, and it will please them when it shall be for the advantage of the Catholic cause; This was Bellarmine's tenant, If the Pope should err in commanding vice or forbidding virtue, the Church is bound to believe vice to be good, and virtue to be ill, or else it should sin against conscience; for it is bound to believe what he commands: thus they make the judgement of man the rule of truth and falsehood, good, and evil; Whereas truth is truth, and that which is false is false, whether men think so or no; there is an intrinsical evil in evil which the judgement of any man cannot take away; and the truth and goodness of things, stands upon eternal grounds, not flexible or alterable by the will of any creature; otherwise it were all one as to think the course of the Sun should be guided by a dial; Is there any hope of their coming to us, when they had rather have the rules of nature and Religion (which are as unmoveable as a mountain of brass) to vary, than be thought to confess that the Pope may err? which indeed is the grand and leading error of all. But how should we expect our words should prevail, when as the great works of God prevail not at all with them? The efficacy of error is so strong in many, that though they should see the vial poured out upon the throne of the beast, Revel. 16. yet will they not repent. For ourselves, we cannot better show our thankfulness for this deliverance by means whereof we enjoy our lives and our Religion, than to preserve that truth (that is grounded upon the foundation of truth) which hath been derived unto us from those that went before who held out the same truth; that hath been sealed by the blood of so many Martyrs, that hath been established by the Authority of gracious Princes, that God hath given witness to by so many deliverances, that concurres with the confessions of all Reformed Churches, that God hath blessed with a constant tenor of peace, even to the rejoicing of all Neighbour Churches, to the envy of our enemies, and to the admiration of all, etc. We see all country's round about us in a confusion, and we (as it were the three young men in the fiery furnace) safe, Daniel 3. without so much as smoke or smell of fire; as if we were the only people of God's delight; Now what is that which God careth most for amongst us but his truth? which if we suffer (as much as in us lieth) to take any detriment, God may justly make us the spectacles of his wrath to others, as others have been to us: Beloved, God hath a cause and a people in the world, which he esteemeth more than all the world beside let us therefore own God's cause and people: his side one day will prove the better side. I beseech you consider, what hurt have we ever had by the reformation of Religion? hath it come naked unto us? hath it not been attended with peace and prosperity? hath God been a barren wilderness to us? Jerem. 2. 31. hath not God been a wall of fire about us? which if he had not been, it is not the water that compasseth our Island could have kept us: So long as we keep Christ's truth, Christ will keep us: Otherwise (trust to it) Christ and his truth will leave us, No nation under heaven hath so much cause to say Behold, as we have; Men are ready upon all occasions to be sensible of civil grievances, (as in Solomon's time gold was as stones in the street) but we should be sensible of the spiritual favours we enjoy; If we look upon other kingdoms abroad, what nation under heaven hath the like cause to bless God for Religion, for Prince, for peace, etc. as we have? Beloved, we cannot better deserve of our King, Church, and State, than to give up our lives to God who hath thus blessed us; The greatest enemies of a Church and State, are those that provoke the highest Majesty of heaven, by obstinate courses against the light that shineth in their own hearts. It is seriously to be considered what Samuel saith to the people; and therefore, if not for love of ourselves, yet for the love of our King, Religion, and State, let us take heed of provoking courses, and take heed of tiring the patience of God overlong; To conclude all, it is prayer that gets, but thankfulness witnessed by obedience that keeps blessings; and what can our thoughts devise, our tongues utter, or our lives express better than the praise of our good God that even loadeth us with his benefits? that so God may delight still to show himself unto us, in the ways of his mercy, & think thoughts of love towards us, and dwell amongst us to the world's end. FINIS. THE CHURCH'S VISITATION. DISCOVERING The many difficulties and trials of God's Saints on earth: Showing wherein the fountain of their happiness consists: Arming Christians how to do, and suffer for CHRIST; And directing them how to commit themselves, and all their ways to God in holiness here, and happiness hereafter. Preached in sundry Sermons at Grays-inn, LONDON, BY R. S. D. D. LONDON, Printed by M. F. for R. Dawlman, at the Brazen Serpent in Paul's Churchyard. 1634. THE SAINT'S SAFETY IN EVIL TIMES: Manifested by S. Paul from his experience of God's goodness in greatest distresses, out of, 2 TIM. 4. 17, 18. Notwithstanding the Lord stood with me, and strengthened me, that by me the preaching might be fully known, and that all the Gent les might hear: and I was delivered out of the mouth of the Lion. And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom; to whom be glory for ever and ever; Amen. BLessed Saint Paul, being now an old man, and ready to sacrifice his dearest blood, for the sealing of that truth, which he had carefully taught; sets down in this Chapter, what divers entertainment he found both from God and Man in the preaching of it. As for men he found they dealt most unfaithfully with him, when he stood most in need of comfort from them. Demas (a man of great note) in the end forsook him: Alexander the Copper smith (thus it pleases God torry his dearest ones with base oppositions of worthless persons) did him most mischief: Weaker Christians forsook him, etc. But mark the wisdom of God's Spirit in the blessed Apostle, in regard of his different carriage towards these persons. Demas, because his fault was greater, by reason of the eminency of his Profession: him he brands to all posterity, for looking back to Sodom, and to the world, after he had put his hand to the Plough: alexander's opposing, because it sprung from extremity of malice towards the profession of godliness, him he curseth: The Lord reward him, etc. Weaker Christians who failed him, from want of some measure of spirit and courage, tetaining still a hidden love to the cause of Christ; their names he conceals, with prayer, that God would not lay their sin to their charge. But whilst Paul lived in this cold comfort on Earth, see what large encouragement had he from Heaven? Though all forsook me, yet (says he) God did not for sake me, but stood by me, and I was delivered out of the mouth of the Lion. And the Lord will deliver me, etc. In the words, we have (in Paul's example) an expressing of that general Truth, set down by himself, Rom. 5. 3. And not only so, but we glory in tribulations also, knowing that tribulation worketh patience. and patience experience: and experience hope, etc. So here, affliction breeds experience of God's mercy in our deliverance: & experience breeds hope of deliverance for the time to come: and both his Experience and Hope stirs him up to glorify God, who was his deliverer: so that here offer unto us to be unsolded, 1. Paul's experience of God's loving care of him, in his deliverance past. 2. His assured hope, built upon his experience, for the time to come: set down in two Branches: 1. The Lord will deliver me from every evil work. 2. He will preserve me to his heavenly kingdom. 3. The issue he maketh of both: as they flow from God's grace, so he ascribes him the glory of both: [To whom be glory for ever and ever: Amen.] For the first; I find that most both Ancient and Modern writers, by Lion, understand Ner●, that cruel Tyrant, thirsty of blood; especially of Christians: Some also understand it to be a provetbiall speech; to express extremity of danger; both which are true: but if we take the words in the just breadth of the Apostles intent; we may by Lion, understand the whole united company of his crull enemies; as David in many places hath the like: and by the mouth of the Lion, the present danger he was in, by reason of their cruel malice. Whence observe, 1. That enemies of the truth, are (oft for power, always for malice) Lions. 2. That God suffers his dearest children to fall into the mouths of these Lions. 3. That in this extremity of danger, God delivers them. For the second; his hope built upon his experience; both Branches thereof hath its limitation and extent: The Lord shall deliver me; not from evil suffering, but from evil works: this he could boldly build on: he could not conjecture, what he should suffer; because that was in the power of others: but he could build upon this, what God would give him grace to do: and so he limits his confidence; He will deliver me from evil works, and he will preserve me; from what? from da●ger? from death? no, here is the limitation: He will preserve me to his heavenly Kingdom. He will not preserve me from death; (and yet he will do that whilst I can do his service by my life:) but sure I am, he will preserve me beyond death, to a state of security and happiness: He will preserve me to his heavenly Kingdom. And then for the third: after his experience, confidence, and hope well built; (as his fashion is) when his heart was once warmed; he breaks our into thanksgiving, in the consideration of God's favours past, and to come: his tongue is large thereupon, and God hath the fruit of it: To whom be glory for ever: and lastly, he seals up all with the word, Amen [I was delivered out of the mouth of the Lion, etc.] Beloved, by nature we are all Lions and nothing will alter us, save the effectual knowledge of Christ: Education may civilize, but not subdue: A Sound knowledge of God's Truth, hath a changing power: for (when the spirit becomes tender, and when the heart, which lies in a cursed estate, under and in danger of the wrath of a just God, whose eye cannot spare iniquity unrepented of, is cited and affrighted effectually by the spirit of bondage) it will cast down, and pull sorrow from the strongest spirit; making it melting and tender. Again, in this estate when the soul hath felt favour shining upon it; when the eye is opened, to see the high prerogatives and exceeding riches of Christ; when we find ourselves that we are delivered from the Lion's mouth; we cannot but show that pity to others, which we felt from God ourselves. Paul thirsts as eagerly after the conversion of others now, Acts 9 22. as ever he did for their blood before. The jailor also, a man by nature, custom, and calling, Acts 16. 33. hardened in the practice of cruelty; yet after he had felt the power of God's blessed truth, showed forth those bowels of pity, he felt from Christ, which were shut before. Let us then be thankful, that God hath changed us from being Lions: and with meekness submit ourselves unto God's ordinances: desiring him to write his Law, not only in our understandings, but in our very hearts and bowels; that we may not only know, that we should walk harmless and full of good; Jer. 31. 33. but be so indeed: resembling him by whom we hope to be saved, in a right serviceable pliableness to all duties of love. And because our impersect measure of mortification in this life, hinders us from a full content in one another's communion; let this make us the more willing to be translated to God's holy Mount, where, being purged from all such lusts, as hinder our peace and love, we shall fully enjoy one another, without the least falseness or distrust: then shall we see total accomplishment of these promises, which are but in part fulfilled in this life. That God suffereth his children to fall into the mouth of Lions, Obser. 1. or into some danger proportionable, where in they shall see no help from him is a truth clear as the Sun: The History of the Church in all ages shows as much: Was not Christ in the mouth of the Lion, Mat. 2. 13. so soon as borne, when Her●d sought to kill him? Did not satan, and all the spiritual powers of Hell daily come about him, like ramping & roaring Lions? And hath it not been thus with God's Church from Abel to this present, as appears by the children of Israel in Egypt, at the redsea, and in their journey to Canaan, being environed round about with cruel enemies, and dangers on every side, like Daniel in the midst of Lions. Psal. 44. 9 So far God gave them up to the power of their enemies, that the wisest of the Heathen judged them a forlorn people, hateful to God and men. For particular instances; see job and David, so near, as there was but a step between them and death. Besides God often awakens the consciences of his children and exerciseth them with spiritual conflicts; their sins, as so many Lions, stand up against them, ready to tear their souls: Nay, rather than those that belong to God shall want that, which will drive them unto him; God himself will be a Lion unto them, as unto Ephraim, Hosea 5. 14. which made David pray, Psal. 6. 1. O Lord rebuke me not in thine anger, neither chasten me in thy het displeasure. Of all the troubles which a child of God undergoeth in his way to heaven, these bring him lowest; when the body is vexed and spirit troubled, it is much: but when God ●rownes, when neither Heaven nor Earth yields comfort to a distressed soul, Psal. 6. 1. no evil in the world is like to this; Imagine the horror and straits of such a soul (when all things seem against it, and itself against itself) as near to the pains of the very damned in hell. The reasons of this dispensation of God are, 1. because we are so desperately addicted to present things, and so prone to put con●idence in the arm of flesh; that unless God driveth us from these holds (by casting us into a perplexed estate) we shall never know what it is to live by faith in God alone, when all other props are pulled away; and when the stream of things seem cross unto us. That God therefore may train us up to live the spiritual life of the just, (which is by faith in him,) when all else fail; he suffereth us to fall into the Lion's mouth; that so our prayers which are the flame of faith, may be more ardent and piercing, rather cries than words: Why criest thou unto me, Exod. 14. 15. faith God to Moses? when was this? even when he knew not what way to turn him. It was out of the depths that David cried most earnestly unto God: Psal. 130. 1. and Christ in the days of his flesh cried unto God with strong cries and tears in a deep distress, Heb. 5. 7. and was also heard in that which he feared: strong troubles force from the afflicted strong cries: even experience shows, in prosperity, and a full estate, how faint and cold the prayers and desires of men are. 2. Besides, it is meet that the secrets of men's hearts should be discovered: for when all is quiet, we know not the falsehood of our own hearts. Some over-value their strength as Peter: Mat. 26. 33. others underprize themselves and of the gifts and graces of God's spirit in them, thinking that they want Faith, Patience, Love, &. who yet, when God calleth them out to the cross, shine forth in the eyes of others in the example of a meek and faithful subjection. The wisdom of God therefore judgeth it meet that there should be times of sifting; that both the Church and ourselves may know, what good or ill is in us: what soundness or looseness remains in our hearts. When therefore we are wanting in fanning ourselves; God in love takes the fan into his hand. It is likewife behooveful, that false Brethren may be discovered: Afflictions are well called trials; because than it is known what metal men are made of: whether Pure of Reprobate silver: think it not strange then, when our estate seems desperate: it is but with us after the manner of God's dearest ones; why should we have a severed condition from them? Remember this, that God, as he suffers his children to fall into the Lion's mouth, so he delivers them out: and that he never leaves his (especially in extremity) but in fit case of soul, to receive the greatest comfort, and to render him the greatest glory, for than it is known to be God's work; our extremity is his opportunity: God will especially show himself at such a time, and make it appear that the Church stands not by man's strength: When Christians are at a loss, and know not which way to turn themselves, then is God nearest hand and careth most for them. And this the Lord doth both for the greater shame of those, that contrive mischief; when they make themselves surest to bring their wicked plots and purposes to pass, than their designs are most frustrated. As also, to draw on others, not yet called: that they seeing Gods immediate care over his Church and children, may come in and obtain like protection and deliverance. The manner how God delivereth his children out of the Lion's mouth, Divers Waye● ho● God delivers from the Lion's mouth. is diverse: 1. By suspending their malice for the time: as in Noah's Ark, the fierceness of the wild creatures was stopped by Divine Power, from preying upon the tamer: so the Lion's mouths were stopped from preying upon Daniel Daniel 6. 22. in the Lions Den. 2. By stirring up one Lion against another; as the Persians against the Baby lonians: Grecians against Persians: Romancs against the Grecians: and the other barbarous nations, as the Goths and Vandals, against them: so whilst Lions spit their fury one upon another, the Sheep are quiet. Thus the Turk, and other enemies have kept Popish Princes from raging, and tyrannising over the Church to the height of their malice. 3. By casting something unto these Lions, to divert them another way from their intended prey; as when a man is in danger, a Dog is cast unto the Lion: Thus when Saul was ready to devour David, 2 Sam. 23. 27. the philistines made a breach upon him, invaded the Land, and turned his fury another way. 4. By altering and changing Lions to be Lambs: as when Paul was set upon havoc and mischief, God, by changing his heart, gave the Church's cause to glorify God for him; of whom before they were most afraid. 5. God shows himself a Lion to these Lions; by breaking their teeth and Jawbones, striking them with sudden and fearful judgement; Acts 12. 23. as Herod and the persecuting Emperors: and as in 88, when God with his four winds fought for us against the enemies of his truth, 6. By making them Lions to themselves: witness Achit●phel, Saul, and other such like enemies of God's children. 7. Again, God maketh them friends, without changing their disposition by putting into their hearts some conceit for the time, which inclineth them to favour, as in Nehemiah, Nehem. 2. 8. God put it into the King's heart to favour his people: Gen. 33. 4. Esau was not changed, only God for the time changed his affections to favour jacob so God puts it into the hearts of many, (groundedly naught) to favour the best persons. 8. Lastly, God maketh his own children sometimes Lions to their Adversaries: for the Image of God shining in his children, hath a secret Majesty in it, and striketh an awe upon wicked men: so Pharaoh at length could not endure to see Moses and Aaron any more: Exod. 10. 28. and Foelix trembled whilst Paul disputed of temperance and judgement. Acts 24. 25. Thus we see the Lord knows how to deliver his, Use of instruction and consolation. and can if he will; and will do it in their extremities, when is most ●or his glory, his people's comfort, and confusion of his own and their enemies: never despair therefore of thyself, or the Church of God: it shall rather than fail breed in the Lion's den: Paul salutes the Philippians from the Church in Caesar's house, a place (in appearance) little fitter for a Church, than Philip. 4. 22. hell itself: what though things seem past recovery abroad? when they are at the worst, then are they nearest mending. When the task of brick was doubled by Pharaoh upon Israel; Exodus 5. 11. then came Moses to work out their deliverance: when the jews heard news of their liberty to return from captivity, Psal. 126. 1 they were as those that dreamt; they could not suddenly believe it, it seemed so strange a thing in that their hopeless estate. Learn woe then, from this dealing of God with his people, in the midst of all extremities to allege unto God the extremity we are in: Help Lord, for vain is the help of man: is a prevailing argument. Allege the pride of enemies; the presumption of those that fear not God, etc. and that he only can give issue from death when he will: And as God brings us to heaven by contraries, so let us in one contrary believe another; hope against hope; In misery, look for mercy: in death for life: in guiltiness for forgiveness. Learn to wrestle with God, when he seemeth thy enemy; oppose unto God his former dealings, his nature, his Promise, etc. job had learned this, Job 13. 15. Though he kill me, yet will I trust in him. Be of Jacob's resolution, Gen. 32 26. I will not leave hold of thee, until I get a blessing: whatsoever we are stripped of, let us never forsake our own mercy. Jonah. 2. 8 This one word, I despair; takes a ●ay God, and Christ all at once: We must remember, Our sins are the sins of men, but mercy is the mercy of God. God will never leave us, but be with us whilst we are with him. The world, and all comforts in it, leave a man when they can have no more use of him, nor he of them; Satan leaves his sworn vassals at their wit's end, when he hath brought them into danger: But blessed be for ever our gracious God; then of all other times he is nearest to help us, when we stand most in need of him. He was never nearer Moses, than when Moses seemed furthest from comfort: Exodus 3. 2. never nearer jacob, than when heaven was his Canopy, and a Stone his pillow: Gen. 28. 12. never nearer joseph, than when in prison. jonas, then in the belly of the Whale, for God went down with him: never nearer Paul, Acts 16. 26. than when in the Dungeon: A Christian is not alone, 2 Cor. 4. 9 when left alone: not forsaken, when forsaken: God and his Angels supply them the want of other comforts. Is it not a greater comfort that a Prince should come in Person to a subject, and cheer him up, than send a meaner man? And whence is this to me, Luke 1. 43. (said Elizabeth) that the mother of my Lord should come unto me? Is it not the greatest comfort to a Christian soul, when God in want of means, comes immediately himself unto us, and comforts us by his Spirit? for in defects of second causes comforts are ever sweetest: therefore in all extremities, let us wait and hope still for mercy: If the vision stay (saith Habakkuk) wait, Habak 2. 3. for it will come. This is a main difference Differences of godly, and wicked. betwixt the Child of God, and a person destitute of sound grace: for the Child of God in extremity recovers himself; as David after a great conflict gets still the upper hand: Yet my soul keep thou silence unto God: for God is yet good to Israel: Psal. 73. 1. as if he should say, Though when I look upon my present outward condition, I stagger, yet when I consider more deeply of his dealing, I am resolved; God is good to Israel: thus after much tossing, they get up upon that rock which is higher than they But those, who are not upright-hearted, in any great extremity sink down with despair, as heavy bodies to the Centre of the Earth, without stop. The reason is, in their best estate they never were acquainted with relying upon God, but bore themselves up with fleshly helps, which being taken away, they must needs fall down right: But a sincere Christian in midst of his flourishing estate acquainteth himself with God, and sets not his heart upon present things: job says, that which he feared in his best case, that befallen unto him: Therefore they can rest upon God's mercy, Job. 3. 25. when other props are taken away. Yet there be diverse degrees of upholding us when we are at a spiritual loss: Of our support in Spiritual losses. for usually in what measure we, (in the times of our peace and liberty) inordinately let lose our affections; in that measure are we cast down, or more deeply, in discomfort: when our adulterous hearts cleave to outward things more than becomes chas● hearts, it makes the cross more sharp and extreme: For, That which is not enjoyed with overmuch pleasure, is parted withal without overmuch grief. But for, spiritual extremities, oftentimes the strongest feel them with quickest sense; for God herein respects not always sins past, or more, or less measure of grace, as in jobs case, who could without much distemper of soul, endure extremities of body and estate, but when God wrote bitter things against him; Job. I9. 25. presently he begins to sink, and but begins only: for when he was at worst, he stays himself upon his Redeemer, to the glory of God's Grace, and shame of the devil: Thus sometimes God makes his Children triumph, whom he sets as Champions in defiance of Satar. They in weakness think they shall utterly fail and perish, but their standing our in greatest conflicts shows the contrary. But to come to that, which I intent chiefly to insist on; The Lord shall deliver me from every evil work, etc. wherein we may see; 1. The Author of his safety; 2. The deliverance itself. The Author is the Lord: No less than an almighty power is necessary to deliver from any evil work. For such is our inclinableness to join with temptation; such the malice and strength of our enemy; so many be the snares, and so cunningly spread in every thing we deal withal; that whatsoever delivereth us, must be above Satan and our own evil hearts; more wise, more powerful, more gracious to preserve us; than any adverse power can be to draw us unto evil works: In which case, well said Moses; when God in his wont glorious presence refused to go along with them O (saith Moses) if thou go● not with us, Exodus 33. 15. carry us not hence. [Deliver] supposeth danger possible; or present: Beloved, Our lives are such, as stand in need of perpetual deliverance. Our estate here is waving: The Church lives always in tents, & hath never any hope of rest, until the day of triumph: therefore, after forgiveness of sins, follows, lead us not into temptation: because though sins passed be forgiven, yet we are in danger to be led into temptation: let none promise a truce to himself, which God promiseth not; if Satan and our corruptions join, we cannot be quiet: after sins of youth, we are in danger of sins of riper age▪ for though by grace in some sort sin be subdued, yet (until it be wholly mortified) there will be some stirring up, until that which is imperfect in us be abolished. But I hasten to that which follows: The Lord will deliver me from every evil work. Whence (from the form of the argument) observe, that, We ought to reason with God from former experience, 1 Sam. 17. 37. to future; yea it is a binding Argument with God: 2 Cor. 1. 10. he loves to be sued, and pressed from former mercies, and suffers them to be bonds unto him: men will not do so, because their fountain is soon drawn dry; But God is a spring that can never be emptied: as he was able to help in former time, so he is also for the time to come: He is always, I AM, JEHOVAH; always where he was, his Arm is not shortened; what he hath done heretofore, he can do now. We should therefore register God's favours Use. (●hich is the best use we can put out memories to) and make them so many arguments to build upon him for time to come, as David: 1 Sam. 17. 37. The Lord, that delivered me (saith he) out of the paw of the Lion, and out of the paw of the Bear, will deliver me out of the hand of this Philistine. Oh were we but acquainted with this kind of reasoning with God, how undaunted would we be in all troubles? we should be as secure for the time to come, as for the time past, for all is one with God; We do exceedingly wrong out own souls, and weaken our faith by not minding of God's favours. How strong in faith might old men be, that have had many experiences of God's love; if they would take this course? every former mercy should strengthen our faith for a new: as conquerors, whom every former victory encourageth to a new conquest: So old favours should help us to set upon God afresh. But what is the limitation here? from every evil work: which words we will first touch a little severally, and then consider more particularly of them Sometimes God speaks of duties as they issue from man; because indeed the will is man's from whence the duty comes; and therefore the Scripture speaks, as though the duty came from us, because the powers are ours from whence they spring. Sometimes the Scripture speaks of holy duties as they issue from a higher power; from God: so here (The Lord will deliver me from every evil work) he means, that God would stir up his heart to a care to avoid evil works. We are agents and patients in all we do: we are agents, because the powers are ours; we are patients; because the Lord doth all. Now it is the language of the holy Ghost for the most part▪ when he speaks of good duties▪ to go to the fountain; especially when faith is to be strengthened. But how doth God deliver? Quest. Answ. By keeping us from occasions; or by ministering strength, if occasions be offered: by giving occasions of good▪ and by giving a heart to entertain those occasions. He preserves us from evil works by planting the graces of faith, and of fear in us, whereby we are preserved; and by peace which guards our souls from despair; and tumultuous thoughts; yea he preserves us from evil works, Philip. 4. 7. through faith unto his heavenly Kingdom. In a word, God preserves his children by making them better: by weakening corruptions by his Spirit, stirring up a clear sight and hatred of the same in them: and by withdrawing occasions which might prevail over us, and by keeping us from betraying ourselves unto them: by chayning up Satan, until our strength be such as may encounter him; a great mercy it is, though little thought on, that God lets not loose Satan upon us every moment; how should this stir us up with David to thankfulness and dependence upon God. He delivers also wicked men from dangers; (not out of any love to their persons, but) because he hath some base service for them to undertake, to exercise the patience of his children, and vex others better than themselves, which is not fit for godly men to do: They are only gods Rod, and their deliverance is no preservation, but a reservation to worse mischief; it is not a bettering deliverance. But God delivers his, graciously, not only from danger, but from those evil works they are subject to fall into in their danger; it is not ill, to suffer ill, but to do ill. For, doing ill makes God our enemy; suffering ill doth not: doing ill stains and defiles the soul, and blemisheth the Image of God in us; suffering ill doth none of this: doing ill ●inders communion and acquaintance with God; suffering ill doth not: God is more immediately acquainted with the soul in suffering ill. Doing ill is the cause of all i●s; suffering ill, comes from doing ill: the ill of sin, is the ill of ills, because it is evil itself, and the cause of all other evils whatsoever: We may thank our ill in doing, for our ill in suffering; and therefore the Apostle is well assured what he says, The Lord will deliver me from every evil work, not from every inward infirmity and weakness, but from every evil work that is scandalous and offensive to him. It is an aggravation of ill when it is manifested; for than it either taints orgrieves others. Indeed so soon as the resolution of the soul hath passed it, when the will resolves on such a thing, it is done, both in good and evil, before God. But in regard of the world, and of the Church we live in; the bringing of the work upon the stage (as it were) is an aggravation of evil; because (besides the hurt which is done to evil men) good men are either hurt or vexed at it. Therefore the Apostle saith, The Lord will deliver me from every evil work. This a Christian should especially labour for, that God in all things would keep him free from sin. Yea this differenceth a Christian from another man; take a carnal man when he is like to fall into danger, he studies how to get out of suffering evil, not how to prevent doing evil; he plots, devises, and entangles himself in his own wit, and makes the matter worse by equivocation, and such like sinful courses, as we might learn from the Papists, if we had not enough from our own breast. But Paul's care was to be delivered from evil works: For a man indeed is never overcome (let him be never so vexed in the world by any) till his conscience be cracked. If his conscience and his cause stand upright, he prevails still, Rom. 8. 37. In all these things we are more than conquerors, saith the Apostle. The meaning is, sufferings cannot quell our courage, they cannot stain our conscience, they do not hurt the cause, but it gets victory in despite of them: so that our courage is undaunted, and our conscience abides unstained: let it be our care therefore, to take heed of evil works. Look into the world and see what is the care of most men we converse with, oh, if they can get such a place, if they can get such an estate! ay, but it cannot be had without finful abasement, without cracking of conscience, and unlawful engagement: O say they, it is no matter, God will pardon all, I care not so I may have my wish; this is the heart of many graceless persons that are not led with heavenly respects. But take a Christian, and he had rather beg, do any thing in the world, than do a thing unworthy his profession, unbeseeming the Gospel, or that high calling whereunto he is called. Shall such a man as I do this? he will not, and therefore his care is to take heed of ill works: for than he is sure to have God his friend, who hath riches and honour enough for him, because the earth is the Lords and the fullness thereof: Psal. 24. 1. this is the care of a judicious well instructed Christian. But mark the (Extent) from every evil work: Saint Paul's care is not for one or two, but that God would keep him from every evil work. Why so? Because he that truly hates one sin, Why S. Paul says from every evil work. will hate all the kinds of it, both come from the same love of God: he that loves God as he should, will hate whatsoever God hates: and have respect to all God's Commandments (as the Psalmist speaks) partial obedience, Psal. 119. 128 is indeed no obedience at all: for he that obeys one, and not another, obeys not simply because of the Commander to yield obedience unto him: but only to satisfy his own corrupt nature, picking and choosing what pleases himself, which belongs not to an inferior, but to a superior to do: And therefore, such make themselves gods, in that they single out easy things that do not oppose their lusts, which are not against their Reputation, etc. and therein perhaps they will supererogate, and do more than they need, only because they will have a compensation with God, that he should quit with them for other things: I have done that, and therefore he must bear with me in this. Oh, but there is no compensation here; a man is never so straitened but he may escape without sin: there is no pretence will serve: but we must abstain from every evil work: Satan keeps many men in his snare by this, and so he hath them safe in one sin, he cares not: therefore he will suffer them to hear, read, and pray, etc. holding them fast in one reigning sin, wherein he will let them alone till the time of some great affliction, or death; and then he will roar upon them. Oh beloved, we cannot provide worse for our own souls, than to cherish a purpose of living in any one sin, for that is enough for the devil to hold his possession in us by, and at the hour of death to claim us for his own. If we regard any iniquity in our heart, the Lord will not hear our prayers, Psal. 66. 18. I beseech you therefore let us labour to have clear consciences, freeing ourselves from a purpose to live in any sin; that in all our slips and failings we may say with an honest heart My purpose was not to do this, but to refrain from wickedness. Again, he speaks of this for the time to come; the Lord will deliver me from evil: A true Christian is as careful to avoid sin for the time to come, as to be freed from the guilt of sins past. judas may desire to have his conscience freed from former sins, but Indas cannot desire to be a good man for the time to come. Nothing argues a good conscience more than this. The most wicked wretch that breathes, may desire to have his conscience stilled, and yet never have any purpose or power to abstain from sin; but like a dog (after he hath disgorged himself) return to his vomit again. True Repentance is a turning from former evils, to a contrary good. Our grief no further yields comfort of sound repentance, than it hath care attending for prevention of sin; according to that which Christ said to the woman taken in adultery, Go, and sin no more, and as David prays Purge me O Lord and cleanse me (but withal) establish me with thy free spirit for the time to come: As if he should say, Lord I know it is not in man to order his own ways, I desire not the forgiveness of my sins, that there by I might with more liberty offend thy Majesty, but with pardoning grace, I beg preventing grace; No false heart can move such a desire as this to God A gracious heart that prays aright, prays as well that God would preserve him from future sin, as forgive him his former sins. It is a ridiculous thing of the Papists, to make confession of a sin which they mean to commit; as some late Traitors confessed such and such things which they were to act, & were strait absolved for it: So your cursed duelists that will pray and repent when they mean presently to fall one upon another. Is this repentance, when a man is inveigled with the sin he means to commit: and cannot overcome himself in the case of revenge? Do these men think they repent? No certainly, repentance is of sins past, and the carriage of every true Christian is to avoid evil for the time to come. Again, it is here a perpetnated Act; the Lord will deliver me still from every evil work: whence you see that In every evil work we are tempted to, we need delivering Grace, as to every good work assisting Grace. Indeed our whole life (if we look upwards) is nothing but a deliverance, but if we look to ourselves, it is nothing but danger and a warfare; and therefore we have need of a deliverance. How little a temptation turns over a great man? as sometimes a little wind turns over your mighty galleys. We see this in David and Solomon, and (if God leave us to ourselves) even the strongest man in the world, how soon is he overturned? in the midst of sinful occasions, how ready are we to join with them, and betray our own souls? But from the whole, take it as it comes from God altogether, the truth is thus much, that a Christian, who is privy to his own soul, of good intentions to abstain from all ill for the present, may presume that God will assist him against all ill works for the time to come. I say a Christian that hath his conscience telling him, that he means to be better, and is not in league with any sin, may believe this for the time to come, that God will keep him from evil works. I speak this, because many who are yet sinners, think it in vain to strive; for they shall never be better. What dost thou talk man? hast thou a mind to be better? God will meet thee one time or other: is thy will at liberty? he that gives thee the will, will also give thee the deed: is not this the Promise that God will deliver thee from every evil work? and therefore away with all discouragements. O but There are sons of Anak mighty Giants, Object. that molest me; my sins are as so many Giants to stop my proceeding, I shall never be● better: Sol. Say not so; nay, rather thou wilt not be better: thou art in league with some secret sin, thy heart riseth against those that reprove thee of it, thine own conscience tells thee that thy heart is naught: for if thou wouldst set thyself to obey God in truth, assuredly he would deliver thy soul. And therefore the Apostle to prevent such doubts, speaks of deliverance from evil works, as coming from God. But some may object, Object. we sin every day; and if we say we have no sin, 1 John 1. 8. we deceive ourselves, and the truth is not in us. You must not understand this Phrase Legally in the vigour of it; Answ. as that God will deliver us from every ill thought, or rising in the heart, or from every outward slip and failing, etc. But by every evil work, the Apostle means, every reproachful sin that breaks the peace of our conscience, that swallows up a man's salvation; from such kind of sins that bring a stain and discredit unto a man's profession, that wound his soul, and may discourage others, the Lord will deliver his▪ he will keep them from greater sins altogether, and from being in league with lesser. You know in falls there are several degrees, there is a slip, a falling, and a falling on all four, (as we say) a flat falling: Now God will deliver his children from falling so foully. Nay, Sometimes he will deliver them from evil works, by not delivering them from evil works: How God delivers from ill works, by not delivering. He will deliver from great ill works, by letting them alone in losser ill works. God delivers from evil diverse ways, he delivers from falling into ill, and he delivers out of ill when we are fallen, he delivers from ill likewise by supporting us: nay, which is more, he delivers from ill works by ill works. How is that? Quest. How do Physicians deliver from an Apoplexy ● from a Letharg●e? Sol. Is it not by casting the sick person into an Ague, to awaken that dull sickness: so God to cure the conscience of a man, when he sees him in danger of security by those soul-killing sins, Pride, Covetousness, Looseness, Hypocrisy, and the like, suffers him sometimes to fall into less offences, to awake his conscience, that being roused up he may fly to God's mercy in Christ: so infinite is God's care this way that he will deliver either from ill works, or from the evil of ill works; or if he deliver not from ill works, yet he will deliver us from worse works by those ill works: Austin saith, I dare presume to say, it is profitable for some men to fall: if a man be of a proud peremptory disposition, or of a blockish, dull, and secure nature; it is good he should be acquainted what sin he carries in his breast, where his corruptions are, etc. that so he may know himself and his danger the better. I beseech you make use of this, Use to help your faith and thankfulness; when we are delivered from evil works, it is God that doth it: The consideration whereof me thinks should strengthen our faith against Satan and all his fiery darts, and encourage us to set confidently upon any corruption, that we are moved to by others, or our own natural inclination; It is God's enemy, and it is my enemy: it is opposite to Gods will, and it is an enemy to my comfort; God will take my part against that which is opposite to him, he hath promised me to assist me against every evil work by his holy Spirit. A Christian is a King, Revel 1. 6. and he hath the triumphing Spirit of Christ in him, which will prevail over all sin in time. But some poor soul may Object. object; Alas, I have been assaulted by such a corruption a long time, in a grievous manner, and am not yet delivered from it. God doth by little, Answ. and little purge out corruption, as every stroke helps the fall of the oak, the first stroke helps forward: so every opposing of corruption (never so little) helps to root it out, and it is weakened by little and little, till death accomplish more mortification: But to proceed, God doth not only deliver from evil works, but preserves us to his heavenly Kingdom. We must take [preserve] here in its full breadth he preserves us whilst he hath any work for us to do in this life; and when he will have us live no longer, he will preserve us to heaven: howsoever by death he takes us away, yet even then the Lord still preserves us. He will preserve us in our outward estate, Under-preservers of the Saints. by himself, and by under-preservers, for there be many such under God: as Angels that are his ministering spirits, and Magistrates who are the shields of the earth, they may preserve under God; and likewise Ministers that are the Chariots and horsemen of Israel; and good Laws, etc. but God is the first turner of the Wheel, we must see him in all other preservers whatsoever. And therefore the Apostle in the language of the holy Ghost, and of Canaan, saith here: Psal. 47. 9 The Lord will preserve me. 2 Kings 2. ● 2. And rather than a man shall miscarry when God hath any thing for him to do, God will work a miracle. Dan. 3. 25. and 6. 12. The three men could not be burned in the fire, God so suspended the force thereof: Daniel could not be devoured of the greedy Lions, etc. rather than God's purpose shall fail, that a man should perish before the time that God hath allotted him, the Lions shall not devour, and the fire shall not burn; God hath measured our glass and time even to a moment, and as our Saviour Christ (out of knowledge of this heavenly truth) saith, My time is not yet came: so let us know that till 〈◊〉 hour comes, all the Devils in hell cannot hurt one hair of our head: And this is a wondrous ground of confidence, that we should carry ourselves above all threatenings, and above all fears whatsoever. John 19 10. Thou canst do nothing except it were given thee (saith Christ) to bragging Pilate, who boasted of his power: alas, what can all the enemies of God's people do except God permit them? If a King or a great man should say to an inferior, Go on, I will stand by thee and preserve thee, thou shalt take no harm: what an encouragement were this? Oh but when God shall say to a Christian, walk humbly before me, keep close to my word, be steadfast in the ways of holiness, fear not man, you are under my protection and safeguard, what an encouragement is this to a believing soul. But put case we cannot be preserved from death, (for so it was here with the Apostle, he died a bloody death) Why let us observe his blessed carriage in all this, and do likewise: I regard not that, saith he, do your worst, God will preserve me still. So it should be the bent of a Christians soul to come to God with this limitation, in his faith and in his prayer: Lord if thou wilt not deliver me from suffering ill, preserve me from doing ill: If thou wilt not preserve me from death, preserve me from sinful works. This we may build on, that either God will preserve us in life, or if we die, he will preserve us in death to his heavenly Kingdom. And sometimes God preserves by not preserving from death: for indeed death keeps a man from all danger whatsoever; he is out of all gunshot when he is once dead: death is a deliverance and a preservation of itself, it sends a man to heaven straight, and therefore the Apostle knew what he said, The Lord will preserve me to his heavenly Kingdom. That is, he will preserve me till I be possessed of Heaven, he will go along with me in all the passages of my life: he will carry me through all, and bring me thither at last. As the Angel that struck off Peter's bolts, shined in the prison, Acts 12. 7. and carried him out into the City: So God by his Spirit, shines into our souls, and carries us through all the passages of this life, never leaving us till he have brought us to his heavenly Kingdom. And not to open unto you things that are beyond my conceit, much more my expression; what a state this heavenly kingdom is, unto which S. Paul hoped to be preserved: observe briefly thus much, 1. It is a Kingdom; of all conditions the freest: 2. The most glorious: 3. The most abundant in all supplies: 4. It is a heavenly Kingdom: 5. It is an everlasting Kingdom. Things the nearer the Heavens they are, The excellency of the heavenly Kingdom. the purer they are; 1. heaven is a most holy Kingdom, no uncleanness can enter there. 2. it is a large Kingdom, and 3. an everlasting Kingdom. Other men's Kingdoms determine with their persons; perhaps they may live to outlive their glory in the world; as Nero did (the king that Paul was under now, when he wrote this Epistle) who came to a base end: But this Kingdom can never be shaken: God's preservation shall end in eternal glory. Here is a special ground to God's children of perseverance in welldoing: Use 1. what, doth God undertake, even from himself to deliver us from evil works which might endanger our salvation, and to preserve us until he have put us into heaven? where is the popish doctrine of falling away then? Object. Oh but I may sin and so fall away: Sol. I, but God will deliver us from evil works, he takes away that objection: He that keeps Heaven for us, keeps us for heaven, till he have put us into possession of it; We are kept (we are guarded as the word is) by the power of God to salvation. 1 Pet. 1. 5. Salvation is kept for us, and we for that; If we endanger heaven any way, it is by ill works, and God keeps us from them: what a most comfortable doctrine is this. But to add a second, Use 2. against that foolish, vain, and proud point of Popish Merit; we see what a strain they are in: first before conversion, they will have Merit of congruity, that it befits the goodness of God, when we do what we can, that we should have grace. 2. When we are in the state of grace, they will have Merit of condignity; but how can that be, when as free grace runs along in all? God preserves us from evil works, and preserves us to his heavenly Kingdom of his mere love and mercy; where then is the merit of man? Indeed, we do good when we do good, but God enables us: we speak to the praise of God, but he opens our mouth: we believe, but God draws our heart to it: as Austin says, we move, but God moves us. I beseech you observe further Vs● 3. here: How complete God's favours are to his: He deals like a God: that is, fully, and eternally with his children. If he deliver, it is from the greatest evil; if he preserve, it is to the greatest good; Who would not serve such a master? O the baseness of the vile heart of man, that is a slave to inferior things, and afraid to displease men, never considering what a blessed condition it is, to be under the government of a gracious God, that will keep us from ill (if it be for our good) for ever; Outwardly from evil works, inwardly from the terrors of an i'll conscience; that will preserve us here in this world, and give us heaven when we have done. I beseech you let this complete and full dealing of God quicken us to a holy courage and constancy in his service. And see here a point of heavenly wisdom: Use 4. to look (when we are in any danger) with the Apostle to the heavenly Kingdom. When we are sick, look not at death; Paul cared not for that, but says he; The Lord will preserve me to his kingdom. He looked to the bank of the shore as a man that goes through a river, hath his eye still on the shore so the Apostle had his eye fixed upon heaven still, I beseech you therefore in all dangers and distresses whatsoever (if you would keep your souls without discouragements, as you should) be much in heaven in your thoughts, minding the things above, and conversing with God in your spirits. Look to the Crown that is held out to us: let our minds be in heaven before our souls. It is a wondrous help to our weakness in the time of trouble, not to think; I am full of pain, I must be turned into the grave, and rot, and what shall become of me then, etc. away with this carnal reasoning it much weakens faith and damps the hearts of Christians. Again, Use 6. How doth this arm the soul with invincible courage in any trouble: God may call me to trouble, but he will preserve me in it that I shall not stain my conscience; What a ground of Patience is this? Patience is too mean a word: what a ground of joy and triumphing is it? We rejoice under the hope of glory. Rom. 5. 2. A Christian should triumph in soul over all evils whatsoever, and be (as the Apostle faith) more than a Conqueror; Rom. 8. 37. considering that God will be present with him all his life long and after that bring him to an everlasting kingdom: what an encouragement is this? Heaven is holy, and shall we not fit ourselves for that blessed estate. There is much holiness required for heaven: the sinful, wicked, malicious, poisonful world, lays reproaches upon holiness; Heb. 12. 24. but without it no man shall see God. Doth that man believe he shall obtain a heavenly kingdom, who never sits himself with holiness for it? Oh no: Faith and hope have this efficacy (in the breast) wheresoever they are, to frame the heart to the thing believed. 2. Pet. 3. 13. If I believe a kingdom to be where righteousness and holiness dwelleth; this belief forceth me to carry myself answerable to the state there. And therefore (saith the Apostle) Our conversation is in heaven, Philip. 3. 23. from whence we look for the Savioure, etc. because he was assured of heaven, therefore he conversed as a Citizen of heaven before he came there. He praised God, kept himself undefiled of the world, and conversed with the best people; every way he carried himself (as much as earth would suffer him) as they do● in heaven. Certainly, He that hath the hope of a heavenly kingdom, 1 J●hn 3. 3. is pure as Christ ●s pure: He endeavours and aims to be holy as God is holy who hath called him. Faith is of efficacy to conform a Christians carriage to the likeness of him whom he believes to be so excellent. And therefore they are insidels and have no saving faith, profane persons; who live in sins that stain their consciences, and blemish their conversation: not believing that there is a heaven. Deceive not yourselves, neither Whoremongers, nor Adulterers, 1 Cor. 6. 9 nor Extortioners, etc. shall inherit the kingdom of God. Do men who live in these sins (without remorse) think to come to heaven? as though they should come out of the puddle to heaven? no, Mat. 25. 41. no, away you workers of iniquity, I know you not, faith Christ. Let no man cherish presumptions of a heavenly kingdom; except he abstain from all sins against conscience; The Apostle when he would urge to holiness of life, uses this argument Col●ff. 3. 1. If you be risen with Christ, seek those things that are above, where Christ is at the right hand of the Father. Well, let us oft (I beseech you) present unto our souls the blessed condition to come, which will be effectual to quicken and stir us up to every good duty, and comfort us in all conditions whatsoever. What will a man care for crosses, and losses, and disgraces in the world, that thinks of a heavenly Kingdom? What will a man care for ill usage in his pilgrimage, when he knows he is a King at home? We are all strangers upon earth, now in the time of our absence from God: what if we suffer indignities, considering that we have a better estate to come, when we shall be some body? What if we pass unknown in the world? It is safe that we should do so: God will preserve us to his heavenly kingdom, and all that we suffer and endure here, it is but a fitting for that place. David was a King anointed many years ere he was actually possessed of his Kingdom; but all that time between his anointing and his investing into the Kingdom; it was a preparing of him, by humility, that he might know himself; and learn fitness to govern aright: So we are appointed Kings as soon as we believe: for when we believe in Christ who is a King, Priest, and Prophet, we communicate with his offices: we have the same blessed anointing poured on our Head, 〈…〉 and runs down about us. But we must be humbled by crosses, and fitted for it, we must be drawn more out of the world, and be heavenly minded first. Would you know some rules of discerning whether heaven belongs to you or not? 〈…〉 In brief do but remember the qualification of them that must reign: those that labour daily to purge themselves of all pride and self-confidence: that see no excellency in the creature, in comparison of heaven: that see a vanity in all outward things, which makes them humble in the midst of all their bravery: those that see themselves empty of all, without God's favour: The poor in spirit etc. theirs (saith Christ) is the Kingdom of Heaven. 2. Faith makes us Kings, because thereby we marry the King of Heaven: the Church is the Queen of Heaven, ●and Christ is the King of Heaven. Where this grace is in. truth, happiness belongs to that soul. 3. Those that are Kings have a●royall spirit; the hopes of a young Prince puts into him a great deal of spirit, otherwise perhaps above his disposition. So all that are Kings, have a royal spirit in some measure, which naiseth them above all earthly things, and maketh them see all other things to be nothing in comparison of Christ, to be but dross and dung, Philip. 3. 8. as holy S. Paul saith. Those therefore that are slaves to their base justs, to riches, honour, pleasure, etc. know not what belongs to this heavenly Kingdom. What do men think to reign in heaven, when they cannot reign over their own base corruptions? We see David prays to God for an enlarged spirit, Ps●l. 51. 12. that he might be capable of the best things; and certainly those that have this knowledge are of a spirit above the world more excellent than their neighbours as the Wiseman saith. You cannot shake them with offers of preferment, or with fears: they will not venture their hope of eternity for this or that base earthly thing, they are of a more royal spirit than so. I beseech you therefore let us discern of our spirits, what they are; whether God hath established us with a free spirit or not: the kingdom of Heaven is begun upon earth, the door whereby we must enter in, is here. Those graces must be begun here which must fit us for happiness hereafter, as the stones of the Temple, 1 Kings 6. 7. were first hewed and then laid upon the Temple, so we must be he wne and fashioned here, ere we can come thither: those that are not fitted and squared now, must never think to be used of God as living stones of his Temple then. A word now of Paul's use of all, and so I conclude: To whom be glory for ever and ever. When he had mentioned the heavenly kingdom, and set himself by faith (as it were) in possession of it; he presently begins the employment of heaven; to praise and glorify God: even whilst he was on earth. For faith stirs us up to do that which we shall do when we obtain the thing believed: it is called the evidence of things not seen; ●eb. 11. 1. and makes them (as it were) present to the soul. Because when we are in heaven (indeed) we shall do nothing else but praise God. Faith apprehends it, as if he were now there (for all is sure to faith, God having said it, who will do it) and sets the soul upon that employment here, which it shall have eternally with God hereafter. It is therefore Christian wisdom, to fix our souls on good meditations, to have them wedded to good thoughts, to have those praeclar as cogitationes, befitting Christians, that may lead us comfortably in our way to heaven: Let a man think of God's deliverances past, and that will strengthen his faith for the future deliverances: Let him think of future deliverances, and that will lead him to a kingdom, to praise God: and this praising of God will stretch his soul, forever and for ever: as if there were no time sufficient to glorify God, that is so excellent and glorious. What a blessed condition is this, to have God's spirit warming our souls and perfuming our spirits with holy ejaculations, continually putting us upon the employment of heaven, till at length it hath safely brought us thither. Here then is the use of all uses: What is the former use which Paul makes of the experience of God's deliverance? The Lord hath delivered me; and therefore he will deliver me: but what use doth he make of this, that God will deliver him? To glorify God: here is the end of all ends, to praise God; happy we when God's end and our end meet together. He hath made all for his own glory, and when we with a single eye can aim at that too, what a sweet harmony is there? To direct us in this duty in praising God, let us with Paul (for I go no further than the text leads me) seriously meditate on God's mercies, both past and to come; nothing moves thankfulness more than this. A Christian when he looks backwards hath comfort; and when he looks forward, he sees comfort still: for preservation, and Kingdoms, and Crowns abide for him. If a man would praise God therefore, let him consider how graciously God hath dealt with him: He hath delivered me already by Jesus Christ, from sin and eternal wrath; and he will deliver me from every evil work to come, that may endanger my salvation. Think of these things, and see whether your hearts can be cold and dead or no; see if your spirits can be straightened. Certainly both heart and mouth will be full, thou canst not but say in the apprehension of God's mercies: To him be glory for ever. 2. Consider the kinds of favours thou receivest, they are either positive or privative: spiritual, or temporal. Positive, the Lord will preserve me: privative, the Lord will deliver me from every evil work. Temporal, the Lord in this life will keep me: spiritual, he will deliver me from the power of sin: Eternal, He will preserve me to his heavenly Kingdom. Think forward or backwards: outward or inward: spiritual or temporal: where ever you look, tell me if you can do otherwise then break out with the holy Apostle, in the praises of so good a God. And 3. Think of the greatness of all these: the greatness of the deliverance from sin, and damnation. The Apostle to make himself the more thankful, saith; he was delivered out of the mouth of the Lion: he had large apprehensions of God's goodness; So should we, beloved, consider the greatness of the misery we are in by nature, being slaves of Satan, in danger to slip into Hell every moment; and when God hath secured us from this, think of the greatness of the benefit, a heavenly kingdom. When we think not only of the benefits, but of the greatness of them; it is a wondrous encouragement to be thankful. Labour then to have a due and high esteem of every mercy. God hath brought us out of darkness into marvellous light, saith the Apostle; Great is the mystery of godliness, and the unsearchable riches of his grace, he had not words big enough to express God's goodness: Oh the height, and breadth, and depth, and length of his love. When we consider these dimensions, our thankfulness must be answerable. Again, if you would be thankful; Labour to have humble spirits, to see God in all things, and then you will sacrifice to him alone; not to thy parts, and graces, friends, abilities, etc. the meek are fit to pray to God, Seek the Lord ye meek of the earth; Zeph. 2. 3. and an humbled meek soul is the fittest to praise God of any other; he that knows he is worthy of nothing, will bless God for any thing: he that knows he hath nothing in himself, will be thankful for the least measure of grace: an humble soul is a thankful soul. We see it was Paul's disposition here; he gives all to God, which makes him so break out in praising his name. Again, if we would be thankful (as Paul here) and begin Heaven upon Earth; Labour to be assured of salvation, and perseverance in thy Christian course. The Papists that speak against Assurance and Perseverance, kill prayer and praising of God. Shall a man praise God for that which he doubts of? I cannot tell whether God will damn me or not, perhaps I am but fitted as a sheep to the slaughter, etc. how shall a man praise God for any blessing he enjoys, when these thoughts are still with him? how shall a man praise God for salvation, when perhaps he shall not come to it? how shall a man praise God for that which perhaps he may fall from, before he die? when perhaps he is Gods to day, and may be the Devils to morrow? How can there be a hearty thanks, but when a man can say, The Lord will deliver me from every evil work, that by mine own weakness, and Satan's malice, I may occasionally fall into, betwixt this and Heaven? Therefore if we would praise God as we should, let us work our hearts to labour after assurance of God's favour, let us redeem our precious time, and every day set some time apart to strengthen our evidences for heaven, which will set us in a continual frame to every good work. Thus we see out of Paul's example, how we should be disposed here, to be in heaven before our time. For, undoubtedly he who praiseth God is so much in Heaven, as he is given to thankfulness; for he is in that employment now, which shall be there altogether. But how long doth he desire that God should have glory? For ever and ever. A Christian should have the extent of his desires of God's glory, Obser. carried to eternity. Upon what ground? because God intends him glory for ever and ever: a Christian that is assured of his salvation, is assured that God will eternally glorify him: He knows that Christ is King for ever: He knows that Christ is a Priest for ever: He knows that the state and condition that he is kept for, is everlasting, It is an inheritance immortal and undefiled, 1 Pet. 1. 4. that fadeth not away: and therefore he saith, Hath God eternal thoughts of my good? and is Christ an eternal head? an eternal King to rule me both in lise and in death? Surely I will extend my desires of his glory as far as he extends his purpose to do me good. Now his purpose to do me good is for eternity, and my desire that he may have glory, shall be ●or eternity, world without end. This is the disposition of a gracious soul, not that God may be honoured by him alone; but of all. To whom be praise (not by me) but by all; I am not sufficient enough to praise him: To him be praises in the Churches throughout all ages for ever: David had not largeness enough in himself to bless God; and therefore he stirs up his spirits, and all within him to praise his holy name, Psal. 103. as if all were too little to set out the glory of God's infinite goodness, mercy, wisdom, and power; those gracious attributes, that show themselves glorious in bringing man to salvation, and in governing the Church. Learn this duty therefore: Use. If we will make good to our own souls, Use. that we are in the state of grace, we must plot for eternity, and endeavour to lay a ground and foundation, that the Church may flourish for eternity. No man can warrant himself to be a good Christian, but he that labours to have the Church and Common wealth flourish; to have a happy Kingdom, happy government, and happy laws: not only to have the Church in his own Family, but that the Church may flourish in those that stand up when we are gone the way of all flesh: and therefore to declare the mind of God, and his favours to us, and our children, that they may strengthen their experience, with their father's experience, and say to God, Thou art the God of my Fathers, therefore be my God; those that are called to places of dignity, should consider that it is required at their hands to labour, that there should be means to continue Religion, even to the world's end (if it may be) and to stop all the breaches in this kind. And if it were possible, it were to be wished that there were set up some lights in all the dark corners of this Kingdom, that might shine to those people that sit in darkness, and in the shadow of death. One way is, to have a care that there be no breaches made upon the sound doctrine that is left unto us, and hath been sealed up by the blood of so many Martyrs. We had it dear, it hath been taught by our forefathers, and sealed with their blood; & shall we betray it? No, let us labour to deliver it to our posterity, from hand to hand, to the coming of Christ; and then we shall in effect (and not in word only) do that which Paul saith here, labour to glorify God for ever and ever, both in the Church, and in heaven. Surely those that will glorify God in heaven, he will have them so disposed, to glorify him on earth. It is a dangerous thing when persons are naught; we see what comes of it (especially if they be great:) It is said of Manasseh when God had forgiven him his sin, yet afterwards God plagued the Kingdom for the sins that Manasseh committed: 2 Kings 24. 3. how can this be? because he by his sin (though he repent, himself) yet set the Kingdom in an evil frame. And no question but he had naughty principles: and among people that are given to licentiousness, if there be any thing in great men, it will go to posterity after them. So that when Governors are naught, they are not only a poison to the Church and State, while they live, but the mischief of it is, after and after still. And so it is in the best things, if the Governor be good, he lays a foundation of good for the Kingdom in time to come, as well as for his own time. How will it shame a man when he shall think, I do these things now, but what will Posterity think of me? what will be the remembrance of it when I am gone? then my name will stink. The wicked Emperor Nero, was of this resolution when he should die: Let Heaven and Earth mingle together, saith he, when I am gone: He knew himself to be so naught, and that he should be so evil spoken of, that he wished there were no posterity, but that the world might end with him. So it is the wishes of those that are wretches themselves, and that lay a foundation of wretched times after; they wish that Heaven and Earth may mingle, that no man might censure them when they are gone. What a shameful condition is it for men to gratify a number of unruly lusts, and give such sway to them, as to do ill while they live, and to lay a foundation of misery for aftertimes. On the contrary, what a good thing is it (like Iosi●● and Nehemiah) to be full of goodness while we live? and to lay a foundation of happiness and prosperity to the Church and State when we are gone? What a happy thing is it when a man is gone, to say, such a man did such a thing? he stood stoutly for the Church, for Religion, he was a public man; he forgot his own private good, for the public; he deserved well of the times wherein he lived. What a blessed commendation is this (next to Heaven) to have a blessed report on earth? and to carry such a conscience, as will comfort a man that he hath carried himself well, and abounded in well doing. I beseech you let us think of this; For ever and ever: it is not enough that we be good in our times that are circumscribed to us; but as God hath given us immortal souls, and preserves us to immortal glory, and a crown of immortality: so let our thoughts and desires be immortal, that God may be glorified in the Church world without end. Oh what a sweet comfort will it be when we are on our deathbed, to think what we have done in our life times? then all our good actions will come and meet together, to comfort and refresh our souls. The better to encourage us to glorify God while we are here; Encouragements to glorify God. and to lay a foundation to eternize his glory for the time to come; Consider, 1 Sam. 2. 3o. I. Gods gracious promise: Those that honour me I will honour. If we had enlarged hearts to honour God, God would honour us; he hath passed his word for it. If a King should say so, O how would we be set on fire? how much more when the King of Kings saith it. 2. Consider, that we honour ourselves, when we honour God; nay, the more we honour God, the more we are bound to God; for it is from him that we honour him: the sacrifice comes from him, as well as the matter for which we sacrifice. Gen. 22. 13. He found a Ram for Abraham to sacrifice: he gives the heart to be thankful: the more we are thankful, the more we shall be thankful, and the more we ought to be thankful for our thankfulness. The more we praise God, the more we should praise him; for it is the gift of God: when God sees we honour him, and frame ourselves that we may be such as may honour him, by emptying and disabling ourselves to be sufficient to do him any service; he will bestow more upon us; as men cast seed upon seed where there is fruitful ground, but they will sow nothing upon a barren heath: So the more we set ourselves to do good in our places, the more we shall have advantage thereunto; and the more we do good, the more we shall do good. When God sees we improve our talents so well that he trusts withal, he will trust us with more. Again, consider; Our glorifying and praising God, causeth others to do so; which is the main end wherefore we live in this world; It is the employment of Heaven, and we are so much in heaven, as we are about this work: and when God gives us hearts to glorify him here, it is a good pledge that he will afterward glorify us in heaven. Who would lose the comfort of all this, to be barren, and yield to his base unbelieving dead heart? to save a little here? to sleep in a whole skin? and adventure upon no good action? Who would not rather take a course that hath such large encouragements attending it both in life and death. I beseech you think of these things. Christ ere long, will come to be glorified in all those that believe: 2 Thes. 1. 10. He will come to be glorified in his Saints. Our glory tends to his glory; shall we not glorify him all we can here, by setting forth his truth, by countenancing his Children and Servants, by doing good, and deserving well of ingrateful times we live in? Let men be as unthankful as they will, we look not to them, but to the honour of God, the credit of Religion, the maintenance of the truth, etc. Let men be as they will be, base, & wicked, enemies to grace and goodness; we do it not to them, but to God. Consider this, will Christ come from Heaven ere long to be glorified in us, and shall not we labour to glorify him, while we are here? He will never come to be glorified in any hereafter, but those that glorify him now. As we look therefore that he should be glorified in us, and by us, let us glorify him now: for so he condescends to vouchsafe to be glorified in us and by us, that the may also glorify us. Saint Paul saith, The Wife is the glory of the Husband; Quest. what means he by this? That is, Sol. she reflects the graces of a good Husband; if he be good, she is good, she reflects his excellencies. So let every Christian soul that is married to Christ, be the glory of Christ, reflect his excellencies; 1. Pet. 1. 15. be holy as he is holy; fruitsull, as he was, in doing good; meek and humble as he was; every way be his glory: and then, undoubtedly when he comes to judge us, he will come to be glorified in us, having been before glorified by us. Beloved, these and such considerations should set us on work how to do Christ all the honour we can: as David saith, is there any of Jonathan's posterity alive, 2 Sam▪ 9 1. that I may do good unto them for his sake? so considering we shall beso glorified by Christ, and that he will do so much for us in another world; We should inquire, Is there any of Christ's posterity here, any of his Children in this world that I may do good unto them? Is there any way wherein I may show my thankfulness, and I will do it? Let us consider that we shall be for and ever glorified; the expression of it is beyond conceit, we shall never know it till we have it. Let this (I beseech you) stir us up to study how we may be thankful to God, set forth his glory, and deserve well of the Church and times wherein we live. God hath children, and a cause in the world which he dear loves, let us own the same, and stand for it to the uttermost of our power, maugre all the spite and opposition of Satan and his wicked instruments. The Lord in mercy settle these truths upon our hearts, and encourage us in his most holy way. FINIS. CHRIST IS BEST: OR, S. PAUL'S STRAIGHT. A SERMON PREAched at the Funeral of Mr. Sherland, late Recorder of Northampton. BY R. SIBBS. D. D. Master of Katherine Hall in Cambridge, and Preacher of Grays-inn, LONDON. PSAL. 42. 2. My soul thirsteth for God, for the living God, when shall I come and appear before God? LONDON, Printed by M. F. for R. Dawlman, at the Brazen Serpent in Paul's Churchyard. I634. CHRIST IS BEST. PHIL. 1. 23, 24. For I am in a straight between two, having a desire to depart, and to be with Christ which is best of all; nevertheless to abide in the flesh, is most needful for you. THe Apostle Paul here, had a double desire, one in regard of himself, to be with Christ; another out of his love of God's Church and people, to abide still in the flesh, and between these two he is in a great straight not knowing which to choose; but the love of the Church of Christ triumphed in him, above the love of his own salvation; so as he was content out of selfe-deniall to want the joys of heaven for a time, that he might yet further comfort the people of God. In the words you have, 1. S. Paul's straits, 2. his desires that caused them, as in regard of himself, which was to be with Christ; so in respect of the Church of God, which was to abide still here. 3. the reasons of both, 1. to be with Christ, is far better for me. 2. to abide in the flesh, more needful for you: and 4. his resolution upon all, being willing for the Churches good still to abide here, rather than go to heaven and enjoy his own happiness. S. Paul's soul was as a ship between two winds, tossed up and down, & as iron between two Lodestones drawn first one way, than another; the one loadstone was his own good to be in heaven, the other was the good of God's people to abide still in the flesh. Observe hence, Obser. that the servants of God are oftentimes in great straits; some things are so exceeding bad, that without any deliberation or delay at all we ought presently to abominate them, as Satan's temptations to sin, to distrust, despair, etc. some things also are so good that we should immediately cleave unto them, as matters of Religion and piety, there should be no delay in these holy businesses; deliberation here argues weakness. Some things (again) are of an ambiguous and doubtful nature requiring our best consideration, such was Paul's strait in this place; he had reasons swaying him on both sides, and such is the happy estate of a Christian that whatsoever he had chosen, had been well for him, only God who rules our judgements will have us to make choice; God might have determined whether Paul should live or die,, but he would not without Paul's choice; that which is good is not good to us, but upon choice and advice; when God hath given us abilities to discourse and examine things he will have us make use of them, and therefore the Apostle useth reasons on both sides; It is better to die for me, It is better to live for you, etc. Wicked men have their deliberations and their straits too, but it is with the rich man in the Gospel, What they shall do? how they may pull down their barns and build bigger; Luke 12. 18. etc. Their main strait is at the hour of death, live they cannot, die they dare not, there is so much guilt of sin upon their consciences, they know not which way to turn themselves; oh what fearful straits will sin bring men into? but the Apostle was straitened in an higher nature than this, whether it were better for the glory of God (which he aimed at above all) for him to go to heaven and enjoy happiness in his own person, or to abide still for the comfort of God's Saints on earth. The ground of this difficulty and strait, was his present desire, I have a desire. Desires are the immediate issue of the soul, the motion and stirring of the same to something that likes it; when there is any thing set before the soul having a magnetical force, as the Loadstone to draw out the motions thereof, we call that, desire, though for the present it enjoys it not. S. Paul's desire was, 1. spiritual, not after happiness so much as holiness; oh miserable man that I am (saith he) who shall deliver me from this body of death, Rom. 7. his desire of death was to be freed from the body of sin more than to be taken out of the flesh, and his desire of holiness to have Christ's image stamped on his soul, was more than of eternal happiness; nature cannot do this, it's a work above the flesh, for that will not hear of departing, but rather bids God and Christ depart from it. 2. This desire came from a taste of sweetness in communion with Christ; and those desires that most ravish the soul in apprehension of heavenly things are ever the most holy; S. Paul knew what a sweet communion Christ was. 3. It was a constant desire, he doth not say I desire, but I have a desire, I carry the same about me, and that carries me to a love of Christ and his members. 4. It was efficacious, not a naked velleity, not a wish of the sluggard, I would, and I would, but a strong desire carrying him even through death itself to Christ: desires thus qualified are blessed desires, as where we so vapours arise, there are springs usually below them, so where these desires are, there is always a spring of grace in that soul; Nothing characterizeth a Christian so much as holy and blessed desires, for there is no hypocrisy in them. I desire to depart. There must be a parting and a departing; there must be a parting in this world with all outward excellencies, from the sweet enjoyment of the creatures; there must be a parting between soul and body, between friend and friend, and whatever is near and dear unto us, all shall determine in death. And there must be a departing also, here we cannot stay long, away we must, we are for another place. Oh that we could make use of these common truths! how far are we from making a right use of the mysteries of salvation, when we cannot make use of common truths which we have daily experience of? Holy Moses considering the suddenness of his departure hence, begged of God to teach him to number his days that he might apply his heart unto wisdom. Death is but a departing, which word is taken from losing from the shore, or removing of a ship to another coast; we must all be unloosened from our houses of clay and be carried to another place, to heaven; Paul labours to sweeten so harsh a thing as death by comfortable expressions of it, It is but a sleep, a going home, a laying aside our earthly tabernacle, to teach us this point of heavenly wisdom, that we should look on death as it is now in the Gospel, not as it was in the Law and by nature, for so it is a passage to hell and lets us in to all miseries whatsoever. Some things are desirable for themselves as happiness and holiness, some things are desirable not for themselves, but as they make way to better things, being sour, and bitter to nature themselves, as Physic is desired not for itself, but for health; we desire health for itself, and physic for health, so to be with Christ is a thing desirable of itself, but because we cannot come to Christ but by the dark passage of death, saith Paul, I desire to depart that so my death may be a passage to Christ, so that death was the object of S. Paul's desire so far as it made way for better things. I desire to depart, and to be with Christ. To be with Christ that came from heaven to be here on earth with us, and descended that we should ascend, to be with him that hath done and suffered so much for us, to be with Christ that delighted to be with us, to be with Christ that emptied himself, and became of no reputation, that became poor to make us rich, to be with Christ our husband now contracted here, that all may be made up in heaven, this was the thing Paul desired. Why doth he not say, Quest. I desire to be in heaven? Because heaven is not heaven without Christ, Answ. it is better to be in any place with Christ than to be in heaven itself without him, all delicacies without Christ are but as a funeral banquet, where the master of the feast is away, there is nothing but solemnnesse: what is all, without Christ? I say the joys of heaven are not the joys of heaven without Christ; he is the very heaven of heaven. True love is carried to the person; It is adulterous love, to love the thing, or the gift more than the person, S. Paul loved the person of Christ, because he felt sweet experience that Christ loved him; his love was but a reflection of Christ's love first, he loved to see Christ, to embrace him, and enjoy him, that had done so much and suffered so much for his soul, that had forgiven him so many sins, etc. The reason is, because it is best of all; To be with Christ is to be at the springhead of all happiness, it is to be in our proper element, every creature thinks itself best in its own element, that is the place it thrives in, and enjoys its happiness in; now Christ is the element of a Christian. Again, it is far better; because to be with Christ is to have the marriage consummate, is not marriage better than the contract? is not home better than absence? to be with Christ is to be at home; is not triumph better than to be in conflict? but to be with Christ is to triumph over all enemies, to be out of Satan's reach; is not perfection better than imperfection? here all is but imperfect, in heaven there is perfection, therefore that is much better than any good below; for all are but shadows here, there is reality; What is riches? what are the worm-eaten pleasures of the world? What are the honours of the earth, but mere shadows of good? At the right hand of Christ are pleasures indeed, honours indeed, riches indeed; then is reality. If we speak of grace, and good things, it is better to be with Christ than enjoy the graces and comforts of the holy-Ghost here; Why? because they are all stained, and mixed, here our peace is interrupted with desertion, and trouble, here the joys of the holy ghost, are mingled with sorrow, here the grace in a man is with combat of flesh, and spirit, but in heaven there is pure peace, pure joy, pure grace; for what is glory but the perfection of grace; grace indeed is glory here, but it is glory with conflict; the Scripture calls grace glory sometimes, but it is glory with imperfection; Beloved, perfection is better than imperfection, therefore to be with Christ is far better. And is it much far better to die, that we may be with Christ, than to live here a conflicting life? Why should we then fear death, that is but a passage to Christ? It is but a grim servant that lets us into a glorious palace, that strikes off our bolts, that takes off our rags that we may be clothed with better robes, that ends all our misery, and is the beginning of all our happiness, why should we therefore be afraid of death? it is but a departure to a better condition? It is but as jordan to the children of Israel, by which they passed to Canaan, it is but as the red-sea by which they were going that way; therefore we have no reason to fear death: of itself it is an enemy indeed, but now it is harmless, nay now it is become a friend, amicable to us, a sweet friend; it is one part of the Church's jointure, death All things are yours saith the Apostle, 1 Cor. 3. 22. Paul and Apollo's, life and death, death is ours and for our good, it doth us more good than all the friends we have in the world, it determines and ends all our misery, and sin; and it is the suburbs of heaven, it lets us into those joys above. It is a shame for Christians therefore, to be afraid of that that Paul here makes the object of his desire. But may not a good Christian fear death? I answer, Not; so far as a Christian is led with the spirit of God, and is truly spiritual: for the spirit carries us upward; but as far as we are earthly and carnal, and biased downward to things below, we are loath to depart hence; In some cases Gods children are afraid to die, because their accounts are not ready, though they love Christ, and are in a good way, yet notwithstanding because they have not prepared themselves by care, as a woman that hath her husband abroad and desires his coming, but all is not prepared in the house, therefore she desires that he may stay awhile; so the soul that is not exact, that is not in that frame that it should be in; Psal. 39 saith, Oh stay awhile that I may recover my strength, before I go hence and be no more seen; but as far as we are guided by the spirit of God, sanctifying us, and are in such a condition as we should be in, so far the thoughts of death ought not to be terrible to us, nor indeed are they. Beloved, there is none but a Christian that can desire death; because it is the end of all comfort here, it is the end of all callings and employments, of all sweetness whatsoever in this world. If another man that is not a Christian, desire heaven, he desires it not (as heaven) or to ●e with Christ (as Christ) he desires it under some notion suitable to his corruption: for our desires are as ourselves are, as our aims are; no carnal worldly man, but hath carnal worldly aims; a worldly man cannot go beyond the world, it is his sphere; a carnal man cannot go beyond the flesh, therefore a carnal man cannot desire heaven, a man that is under the power of any lust, can desire nothing but the satisfying of that lust, heaven is no place for such; none but a child of God can desire that: For if we consider heaven, and to be with christ, to be perfect holiness, can he desire it that hates holiness here? can he desire the Image of God upon him that hates it in others and in himself too? can he desire the communion of Saints, that (of all societies) hates it the most? can he desire to be free from sin, that ingulfes himself continually in sin? he cannot, and therefore as long as he is under the thraldom, and dominion of any lust he may desire heaven indeed, but it is only so far as he may have his lusts there, his pleasures, honours, and riches there too; if he may have heaven with that, he is contented: but alas, brethren, heaven must not be so desired, S. Paul did otherwise, he desired to be dissolved to be with Christ, he desired it as the perfection of the Image of God, under the notion of holiness and freedom from sin, as I said before. Which is far better. Again, Obser. we see that God reserves the best for the last, God's ●a●t works are his best works, the new heaven and the new earth, are the best; the second wine that Christ created himself was the best; spiritual things are better than natural; A Christians last is his best. God will have it so for the comfort of Christians, that everyday they live, they may think, My best is behind, my best is to come, that every day they rise, they may think, I am nearer heaven one day than I was before, I am nearer death, and therefore nearer to Christ, what a solace is this to a gracious heart? A Christian is a happy man in his life, but happier in his death, because than he goes to Christ, but happiest of all in heaven, for than he is with Christ. How contrary to a carnal man, that lives according to the sway of his own base lusts? he is miserable in his life, more miserable in his death, but most miserable of all after death; I beseech you lay this to heart, me thinks considering that death is but a way for us to be with Christ, which is far better, this should sweeten the thinking of death to us, and we should comfort ourselves daily that we are nearer happiness. But how shall we attain this sanctified sweet desire that Paul had, Qu●●t. to die and be with Christ? Let us carry ourselves as Paul did, Ans. and then we shall have the same desires; S. Paul (before death) in his life time, had his conversation in heaven, his mind was there, Phil. 3. 1. and his soul followed after; there is no man's soul comes into heaven, but his mind is there first. It was an easy matter for him to desire to be with Christ, having his conversation in heaven already; Paul in meditation was where he was not, and he was not where he was, he was in heaven when his body was on earth. 2. Again, S. Paul had loosed his affections from all earthly things, therefore it was an easy matter for him, to desire to be with Christ, Gal. 6. 14. I am crucified to the world and the world is crucified to me, etc. If once a Christian comes to this pass, death will be welcome to him; those whose hearts are fastened to the world, cannot easily desire Christ. 3. Again, holy S. Paul laboured to keep a good conscience in all things, herein I exercise myself to have a good conscience towards God and men, Acts 24. 16. etc. It is easy for him to desire to be dissolved, that hath his conscience sprinkled with the blood of Christ, free from a purpose of living in any sin; But where there is a stained, defiled, polluted conscience, there cannot be this desire: for the heart of man naturally, as the Prophet saith, casts up mire and dirt, it casts up fears, and objections, and murmurings, and repine: Oh beloved, we think not what mischief sin will do us when we suffer it seize upon our consciences; when it is once written there with the claw of a Diamond, Jer. 17. 1. and with a pen of iron, who shall get it out? Nothing but great repentance and faith, applying the blood of Christ, it is no easy matter to get it off there, and to get the conscience at peace again; and when conscience is not appeased, there will be all clamours within, it will fear to appear before the judgement ●ea●; a guilty conscience trembles at the mention of death. Therefore I wonder how men that live in swearing, in looseness, in filthiness, in deboisednesse of life, that labour to satisfy their lusts and corruptions, (● wonder how they) can think of death without trembling, considering that they are under the guilt of so many sins; Oh beloved the exercising of the heart to keep a clear conscience, can only breed this desire in us to depart, and to be with Christ: you have a company of wretched people (proud enough in their own conceits, and censorious, nothing can please them) whose whole life is acted by satan joining with the lusts of their flesh, and they do nothing but put stings into death every day, and arm death against themselves, which when once it appears, their conscience, which is a hell within them, is wakened, and where are they? they can stay here no longer, they must appear before the dreadful judge, and then where are all their pleasures, and contentments, for which they neglected heaven, and happiness, peace of conscience, and all: Oh therefore let us walk holily with our God, and maintain inward peace all we can, if we desire to depart hence with comfort. 4. Again, Paul had got assurance that he was in Christ by his union with him; I live not saith he, but Christ lives in me: Gal. 2. 19 therefore labour for assurance of salvation, that you may feel the spirit of Christ in you, sanctifying, and altering your carnal dispositions to be like his, I know whom I have trusted, saith he; he was as sure of his salvation as if he had had it already. How few live, as if they intended any such matter as this, assurance of salvation, without which how can we ever desire to be dissolved, and to be with Christ? will a man leave his house, though it be never so mean, when he knows not whither to go? will a man leave the prison when he knows he shall be carried to execution? Oh no, he had rather be in the dungeon still; So when there is guilt on the soul, that it is not assured of salvation, but rather hath cause to fear the contrary: can it say, I desire to depart, and be with Christ, & c? No; they had rather abide in the flesh still, if they could for ever, for all eternity; therefore if we would come to Paul's desire, labour to come to the frame of the holy Apostles spirit, he knew whom he had believed, he was assured that nothing could separate him from the love of God, neither life, nor death, Rom. 8. nor any thing whatsoever could befall him. 5. Paul had an art of sweetening the thoughts of death, he considered it only as a departure from earth, to heaven, when death was presented unto him as a passage to Christ, it was a easy matter, to desire the same; therefore it should be the Art of Christians, to present death as a passage to a better life, to labour to bring our souls into such a condition, as to think death not to be a death to us, but the death of itself, death dies when I die, and I begin to live when I die; It is a sweet passage to life, we never live till we die. This was Paul's Art, he had a care to look beyond death, to heaven, and when he looked upon death he looked on it but as a passage to Christ, so let it be our art and skill; would we cherish a desire to die, let us look on death as a passage to Christ, and look beyond it to heaven: All of us must go through this dark passage to Christ, which when we consider as Paul did, it will be an easy matter to die. I come now to the next words, Nevertheless to abide in the flesh is more needful for you. This is the other desire of Paul that brought him into this strait, he was troubled whether he should die, which was far better for himself, or live, which was more needful for them, but the love of God's people did prevail in holy S. Paul, above the desire of heaven, and the present enjoying his own happiness. Oh the power of grace in the hearts of God's children, that makes them content to be without the joys of heaven for a time, that they may do God service, in serving his Church here upon earth. Observe hence, Obser. 1. that the lives of worthy men▪ especially Magistrates, and Ministers are very needful for the Church of God. The reason is, because God's manner of dispensation is, to convey all good to men, by the means of men like ourselves for the most part; and this he doth to knit us into a holy communion one with another, therefore it is needful that holy men should abide; in regard of the Church of God▪ their lives are very useful. If we consider good, the great benefit, that comes by them, we shall easily yield to this; For what a deal of sin doth a good Magistrate stop and ●inder? when there were good judges and good Kings in Israel, see what a reformation there was: Antichrist could not come in when the Roman Empire flourished, 2 Thes. 2. though now the Roman Empire hinder the fall of Antichrist, because Antichrist hath given her the cup of fornication, and they are drunk with the whore's cup; but at the first it was not so. Beloved, whilst good Magistrates and good Ministers continue in a place, there is a hindrance of heresies, and sin, etc. If they be once removed, there is a floodgate opened for all manner of sin, and corruption to break in at. Yea there is abundance of good comes in by gracious persons. 1. By their counsel and direction; The lips of the righteous feed many. 2. By their reformation of abuses, by planting Gods ordinances, and good orders, whereby God's wrath is appeased; they stand in the gap and stop evil, they reform it and labour to establish that which is pleasing to God. 3. Gracious persons, in what condition soever they are, carry the blessing of God with them; wheresoever they are, God and his blessing goes along with them. 4. They do a great deal of good by their pattern, and example, they are the lights of the world, that give aim to others in the darkness of this life. 5. They can by their prayers bind God, (as it were) that he shall not inflict his judgements, they do a world of good by this way, a praying force and army is as good as a fight army. Moses did as much good by prayer, as the soldiers in the valley when they fought with Amelek; they are favourites with God in heaven, therefore S. Paul saith, It is needful for you that I abide in the flesh: Gracious men are public treasures, and storehouses wherein every man hath a share, a portion; they are public springs in the wilderness of this world to refresh the souls of people; they are trees of righteousness that stretch out their boughs for others to shelter under, and to gather fruit from: You have an excellent picture of this in Daniel, in the dream of Ne●●chadnezar; Dan. 4. 21. the Magistrates there are compared to a great tree, where in the birds build their nests, and the beasts shelter themselves▪ so a good Magistrate especially if he be in great place, is as a great tree, for comfort and shelter; Oh beloved, the lives of good men are very useful. A good man (saith the Philosopher) is a common good, because as soon as ever a man becomes gracious, he hath a public mind as he hath a public place, nay, whether he hath a public place or no, he hath a public mind; It is needful therefore that there be such men alive. If this be so, than we may lament the death of worthy men, because we lose part of our strength in the loss of such, God's custom being to convey much good by them, and when there is scarcity of good men, we should say with Micah, Micah 7. Woe is me, the good is perished from the earth: they keep judgements from a place, and derive a blessing upon it, howsoever the world judgeth them, and accounts them not worthy to live yet God accounts the world unworthy of them, they are Gods jewels, they are his treasure, and his portion, therefore we ought to lament their death and to desire their lives; and we ought to desire our own lives, as long as we may be useful to the Church, and be content to want heaven for a time: Beloved, it is not for the good of God's children that they live; as soon as ever they are in the state of grace they have a title to heaven, but it is for others; when once we are in Christ, we live for others not for our selves; that a father is kept alive, it is for his children's sake; that good Magistrates are kept alive, it is for their subjects sake; that a good Minister is kept alive out of the present enjoying of heaven, it is for the people's sake, that God hath committed to him to instruct, for as Paul saith here, in regard of my own particular, it is better for me to be with Christ. If God convey so much good Use. by worthy men to us, than what wretches are they that malign them, persecute them, etc. speak ill of those that speak to God for them? doth the world continue for a company of wretches, a company of profane, blasphemous, loose, disorderly livers? Oh no, for if God had not a Church in the world, a company of good people, heaven and earth would fall in pieces, there would be an end presently; It is for good people (only) that the world continues, they are the pillars of the tottering world, they are the stakes in the fence, they are the foundation of the building, and if they were once taken out, all would come down, there would be a confusion of all, therefore those that oppose and disquiet gracious and good men, are enemies to their own good, they cut the bough which they stand on, they labour to pull down the house that covers themselves, being blinded with malice, and a diabolical spirit: take need of such a disposition, it comes near to the sin against the holy Ghost, to hate any man for goodness; because perhaps his good life reproacheth us, such a one would hate Christ himself if he were here, how can a man desire to be with Christ, when he hates his image in another? therefore if God convey so much good by other men that are good, let us make much of them, as public persons, as instruments of our good; take away malice, and pride, and a poisonful spirit, and all their good is ours: what hinders that we have no good by them? pride, and an envious spirit, etc. A second thing that I observe hence is this; Obser. Holy and gracious men that are led by the Spirit of God can deny themselves, and their own best good, for the Church's benefit. They know that God hath appointed them as instruments to convey good to others, and knowing this they labour to come to Paul's spirit here, to desire to live, to have life in patience, and death in desire in regard of themselves; for it were much better for a good man to be in heaven out of misery, out of this conflicting condition with the devil and devilish minded men. The reason is, Reas. 1. because a good man as soon as he is a good man, hath the spirit of love in him, and love seeketh not its own but the good of another, and as the love of Christ and the love of God possesseth, and seizeth upon the soul, so self-love decays; what is gracious love, but a decay of self-love, the more self-love decays, the more we deny ourselves. Again, God's people have the spirit of Christ in them, who minded not his own things; If Christ had minded his own things where had our salvation been? Christ was content to leave heaven, and to take our nature upon him, to be Emanu●l, God with us, that we might be with God for ever in heaven; he was content not only to leave heaven, but to be borne in the womb of a Virgin, he was content to stoop to the grave; he stooped as low as hell, in love to us. Now where Christ's spirit is, it will bring men from their altitudes, and excellencies, and make them to stoop, to serve the Church, and account it an honour to be an instrument to do good; Christ was content to be accounted not only a servant of God, but of the Churches, Es●y 53. 11● My righteous servant, etc. Those that have the spirit of Christ, have a spirit of selfe-deniall of their own, we see the blessed angels are content to be Ministering spirits for us, and it is thought to be the sin of the devil, pride, when he scorned to stoop, to the keeping of man an inferior creature to himself. The blessed Angels do not scorn to attend upon a poor child, little ones: A Christian is a consecrated person, and he is none of his own, he is a sacrifice as soon as he is a Christian, he is Christ's, he gives himself to Christ, and as he gives himself so he gives his life, and all to Christ, as Paul faith of the Corinth's, they gave themselves and their goods to him; when a Christian gives himself to Christ, he gives all to Christ: all his labour and pains, and whatsoever he knows that Christ can serve himself of him for his Churches good, and his glory; he knows that Christ is wiser than he, therefore he resigns himself to his disposal, resolving, if he live, he lives to the Lord; Rom. 14. 8. and if he die, he dies to the Lord; that so, whether he live or die, he may be the Lords. Oh beloved, Use that we had the spirit of S. Paul, and the spirit of Christ to set us a work, to do good while we are here, to deny ourselves; oh it would be meat and drink as it was to our blessed Saviour Christ, to do good all kind of ways; consider all the capacities and abilities we have to do good, this way, and that way, in this relation, and that relation, that we may be trees of righteousness, that the more we bear, God will mend his own trees, he will purge them and prune them to bring forth more fruit, God cherisheth fruitful trees: in the law of Moses, when they besieged any place, he commanded them to spare fruitful trees: God spares a fruitful person till he have done his work; we know not how much good one man may do though he be a mean person, sometimes One poor wise man delivereth the city, Eccles. 9 15. and the righteous delivereth the Island; We see for one servant joseph, Potiphars' house was blessed. Gen. 39 3. Naaman had a poor maid-servant, that was the occasion of his conversion. Grace will set any body a-work, its puts a dexterity into any though never so mean, they carry God's blessing wheresoever they go, and they bethink themselves when they are in any condition to do good, as he saith in Hester God hath called me to this place, perhaps for this end: we should often put this quaere to ourselves, why hath God called me to this place? for such and such a purpose. Now that we may be fruitful as Paul was, let us labour to have humble spirits; God delights in an humble spirit, and not in a proud spirit, for that takes all the glory to itself, God delights to use humble spirits, that are content to stoop to any service for others, that thinks no office too mean. 2. Get loving hearts, love is full of invention, how shall I glorify God? how shall I do good to others? how shall I bring to heaven as many as I can? love is a sweet and boundless affection, full of holy devices. 3. Labour to have sufficiency in our places, that you may have ability to do good: oh, when these meet together, ability and sufficiency, and a willing, a large, and gracious heart and a fit object to do good too: What a deal of good is done then? 4. And when we find opportunity of doing any good, let us resolve upon it, resolve to honour God, and serve him in spite of flesh and blood: for we must get every good work that we do out of the fire, as it were; we must get it out with travail, and pains; we carry that about us that will hinder us, let us therefore labour to have sincere aims in that we do to please God, and then resolve to do all the good we can. To stir us up to be more and more fruitful in our places, let us consider we live for others, and not for ourselves when we are good Christians once. It was a good speech of that godly Palsgrave, great grandfather to him that is, (Frederick the godly they called him) when he was to die, satis vobis (saith he) I have lived hitherto for you, now let me live for myself; we live here all our life for others, therefore let us think while we live how we may do most good in the Church of God. For encouragement hereunto consider, God will undertake to recompense all the good we do, to a cup of cold water; we shall not lose a sigh, a groan, for the Church, God would account himself dishonoured if it should not be rewarded, he hath pawned his faithfulness upon it; Heb. 6. 10. He is not unfaithful to be unmindful of your good works. Nay, we have a present reward and contentment of conscience: as light accompanies fire, so peace and joy accompany nigh every good action; All is not reserved for heaven, a Christian hath some beginnings of happiness here, when he doth that that is contrary to flesh and blood, how full of sweet joy is a fruitful soul? those that are fruitful in their places never want arguments of good assurance of salvation. It is your lazy lukewarm Christian that wants assurance. Therefore I beseech you be stirred up, to live desired in the world, and die lamented, labour to be useful in your places all you can, to be as the Olive, and figtree, delighting God and man, and not to cumber the ground of the Church with barrenness: sins of omission, because men were not fruitful in their places was a ground of damnation: Cast the unprofitable servant into utter darkness: M ●. 2. put case he did no harm, I, but he was unprofitable; such was the cursed disposition of Ephraim, he brought forth fruit to himself: Oh this looking to ourselves, when we make ourselves the beginning & the end of all the good we do, it is an argument of a barren person, none ever came to heaven but those that denied themselves. I see I cannot proceed in this point, you may by the spirit of God enlarge it in your thoughts and bring home what hath been said to your owns souls, labour that you may be such as others may make use of you, and not be the burdens and calamities of the time, as many are, that live for nothing but to do good men good by vexing of them, that is all the good they do, by vexing their patience they exercise their grace a contrary way; let us not be briers and unfruitful plants, labouring to be great by the public miserics: As they say, great fishes grow big by devouring many little ones; as a dragon comes to be great by devouring many little serpents, so many grow great by the ruin of others; Oh beloved, it had been better for such that they had never been borne. Therefore as we desire to have comfort when we die, let us labour to be fruitful while we live. S. Paul when the time came that he should die, when he had done his work, you see he that was thus full of selfe-deniall, how gloriously he ended his days; The second Epistle to Timothy was the last Epistle that ever he wrote, and when he had done his work, saith he, 2. Tim. 4. 7. I have sought a good fight, I have kept the faith, I have finished my course, from henceforth there is a crown of righteousness reserved for me; what a glorious end is here? and indeed those that are thus careful, and fruitful in their lives and conversations, end their days full of comfort, and resign their souls to God with full assurance of a blessed change, and only those: For you have many, when they come to die, what hinders them? Oh I have been unfruitful, I have not done that good that I might, I have not wrought out my salvation with fear and trembling. In such a thing I have done ill, such a thing I have omitted, so they are enemies to their own comfort, enlarge this in your own meditations, and consider what will comfort you hereafter when you shall need most comfort: So I leave the text, and come to the occasion. This holy and blessed man whose funeral now we solemnize, was of S. Paul's spirit, he did desire to die, & be with Christ, he had a desire while he lived to take all opportunities to do good: I speak of that time when he lived, that is, when he was good, for we live no longer than we are good: let us not reckon that Life wherein we do no good. After God had wrought upon his hea●rt, he had a public heart to do good. If I wanted matter to speak of, I could tell you of his alliance and birth, having two worthy judges of reverend esteem, the one his grand father, the other his uncle; the one bred him, the other cherished and promoted his study and endeavours; but what should I speak of these things when he hath personal worth enough? I need not go abroad to commend this man, for there were those graces and gifts in him, that made him so esteemed, that verily I think, no man of his place and years, lived more desired, and died more lamented. For his parts of nature, they were pregnant and solid, but as one said to Melancthon, his disposition and loving mind did gain as much love from men as his parts, though they were great. His learning was good, for beside his own procession, he was a general scholar, and had good skill in that we call elegant learning, & controverted points of divinity; he was a good divine: Indeed in the turning of his life when he should have adventured upon a profession, he had some thoughts of being a divine, had not his friends, especially his uncle, judge Telverton, disposed him otherwise, by promoting his study in the Law, and when he took upon him that profession, he grew so in it, that he was a credit to the profession, for integrity, sincerity, and ability. For his disposition he was every way a man of an excellent sweet temper: mild, and yet resolute; meek, and yet bold where cause was; discreet, yet not overdiscreet, so as not to stand out in a good cause in the defence of it; he was humble, yet thought himself too good to be instrumental to any services other than stood with the peace of his conscience; he was tractable and gentle, yet immovably fixed to his principles of piety and honesty; he was exact in his life, yet not censorious; very conscionable and religious, but without any vain curiosity; indeed he was every way of a sweet temper, if he stood out in dislike of any, in any matter, he carried it usually with evidence of such sincerity, and denial of self-seeking, that he usually prevailed where he put in. To come to his private personal carriage, it was very pious, he was wont to sequester himself from his employment and labour, to bring his heart under to God, to the guidance of God's spirit; his study was, to study to die, for he gathered choice things out of the sermons he heard about death, many years before he died, to lay up store of provision against that time. And two or three Terms before he died, he had a special care to inquire of nearer communion with God; he enquired of those he conversed with, of the way to attain the same, and was willing to hear any discourses that tended that way. For his care of the Sabbath, it was his delight, his custom was after Sermon to retire, and ruminate upon what he had heard to turn it into his spirit: Alas, for want of this, how many sermons are lost in this great City? how much seed is spilt in vain? What nourishment can there be without digestion? it is the second digestion that breeds nourishment; when we chew things, and call them to mind again and make them our own: This was his custom every Sabbath. For his carriage to others, he was a constant friend, and his study was to labour to make those good he conversed withal, he conversed with few but they were the better for him, he was so fruitful; and he would have intimate society with none but he would do good or take good from them; you have many in the society where he lived, that may bless God all the days of their life, that ever they knew him. For his carriage in his government of the Place where he lived, I think there are none that are able to judge, but will give him the testimony of a faithful prudent governor; he was so careful of the town where he was Recorder, that he provided for them after his death, and gave them a large legacy, 200. mark, to set the poor on work. For the honourable society wherein he was a governor, he carried himself with that resolution, for good order and good exercises, and was such a strict opposer of any abuse, which he judged to be so, that the house will have a special want of him: I fear, rather I desire from my soul that that honourable society may so flourish as they may have no want of good Master Sherland. For his more Public carriage, by virtue of his place at Northampton where he was Recorder, he was called to be a member of the body representative in Parliament, wherein both his ability, and spirit appeared to all that knew him; you may see by this what manner of man we have lost. He died before he was come to the middle of his years, a young man to speak of, and he did a great deal of work in a little time, God had ripened him for his business extraordinarily; and gave him a spirit to bestir himself to doc all the good he could: These be wondrous ill times, beloved, to lose such men as he was, therefore we have cause to lay it to heart the more, the commonwealth wants him, the town and country where he lived will want him, the society where he was a governor will want him, the family where he was a governor, will find a miss in him; he went wisely in & out, he was able for family duties, he had more than ordinary sufficiency, he was of josuahs' mind, Choose who you will serve, Jos. 24. 15. but I and my house will serve the Lord; and to help him the more, he had the happiness to marry into a religious family, he had a good helper. Now for the Church, though his profession was the Law, yet that will have a great want of him, he was a hearty and true Promoter of the cause of Religion, and showed his love to the Church, by his care of it now he is departed, he gave four hundred pounds to buy in impropriations, he gave an hundred pounds for the breeding up of Poor scholars, and there is never a good Minister round about where he lived, but had encouragement from him; Indeed he was a man of special use, and service; and as he honoured God in his life, so God hath honoured him in his death, as you may see by this honourable assembly of worthy people, met in love to him. His death was (as the death of strong men useth to be) with conflicts between nature, and his disease, but with a great deal of patience; and in his sickness time, he would utter Paul's disposition, Oh saith he, You keep me from heaven, you keep me from glory, being displeased with those, that kept him alive with conference out of love. He had a large heart to do good, for though he were fruitful and studied to be fruitful, yet oft in his sickness in a complaining manner, he would say, Oh, I have not been so wise for my own soul, as I ought to be: I have not been provident enough in taking opportunities of doing and receiving good. Beloved, shall such a man as he was, so careful, so fruitful, so good, shall he complain thus? what shall a company of us do? Beloved, those that have warmed their hearts at the fire of God's love, they think zeal itself to be coldness, and fruitfulness to be barrenness; Love is a boundless affection, he spoke not this from want of care, but love knows no bounds, therefore he took the more opportunities of doing good. Well, I beseech you beloved, let not this example Pass without making good use of it, God will call us to a reckoning not only for what we hear, but for what we see: he will call us to a reckoning for the examples of his people, therefore as we see here what a holy disposition was in St. Paul, and in this blessed man now with God, so let us labour to find the same disposition in ourselves. Paul hath now his desire, he is dissolved, and he is with Christ, that is best of all. This holy man hath his desire, he desired not to be kept from his glory and happiness, on which his mind was set before; let us therefore labour with God in the use of good means, to have the same disposition, And in this moment let us provide for eternity: out of eternity before, and eternity after, issueth this little spot of time to do good in. Let us sow to the spirit, account all time lost that either we do not or take not good in; opportunity is God's Angel; time is short, but opportunity is shorter; let us catch at all opportunities; this is the time of working, oh let us sow now: shall we go to sowing then, when the time comes that we should reap? some begin to sow when they die, that is the reaping time; while we have time let us do all good, especially where God loves most, to those that are good. Consider the standings and places, that God hath set us in; consider the advantages in our hands, the price that we have▪ consider opportunity will not stay long, let us therefore do all the good we can, and so if we do, beloved, we shall come at length to reap that, that this blessed Saint of God, Saint Paul here in the text, and this blessed man, for whose cause we are now met do enjoy: Therefore if we desire to end our days in joy and comfort, let us lay the foundation of a comfortable death now betimes: To die well is not a thing of that light moment as some imagine; it is no easy matter. But to die well is a matter of every day, let us daily do some good that may help us at the time of our death, every day by repentance pull out the sting of some sin, that so when death comes, we may have nothing to do but to die; to die well is the action of the whole life, he never dies well for the most part, that dies not daily, as Paul saith of himself, I die daily; he laboured to lose his heart from the world, and worldly things: if we lose our hearts from the world and die daily, how easy will it be to die at last? he that thinks of the vanity of the world, and of death, & of being with Christ for ever, and is dying daily, it will be easy for him to end his days with comfort; but the time being past, I will here make an end; Let us desire God to make that which hath been spoken effectual, both concerning Paul, and likewife concerning this blessed man, for whose cause we are met together. FINIS. CHRIST'S SUFFERINGS, FOR MAN'S SIN. Laid open in a Passion Sermon at Mercer's Chapel London, upon Good Friday. By R. SIBBS, D. D. Isay. 53. 5. He was wounded for our transgressions, and bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes are we healed. LONDON, Printed by M. F. for R. Dawlman, at the Brazen Serpent in Paul's Churchyard. 1634. CHRIST'S SUFFERINGS, FOR MAN'S SIN. MATH. 27. 46. About the ninth hour jesus cried with a loud voice, Ely, Ely, Lamasabacthany (that is to say) My God, my God, w●y hast thou forsaken me? TH● dying speeches of men of worth are most remarkable; at that time they stir up all their spirits & abilities which remain, that they may speak with greatest advantage to the hearts of others, and leave the deeper impression behind them. These be some of the last words of our blessed Saviour's, uttered from the greatest affection, with the greatest faith, and to the greatest purpose that ever any words were spoken, and therefore deserve your best attention. In this Portion of Scripture you have Christ's Compellation, My God, and his Complaint, Why hast thou forsaken me? A compellation with an ingemination or reduplication of the words, My God, my God, to show the strength of his affection, and desire of help at this time. A complaint by way of expostulation, Why hast thou forsaken me? I will draw all that I have to say into these four propositions. 1 That Christ was forsaken● 2 That he was very sensible of it, even unto complaint, Why hast thou for saken me? 3 His disposition and carriage in this extremity, his faith failed not, My God, my God, his present grief tied him the closer and faster to his God. 4 Neither was it only faith, but a faith flaming in prayer, whereby he expressed, that God was his God; He not only prayed, but cried to him, My God, my God, etc. This is the sum of what I intent. Christ being in extremity was forsaken. Being forsaken, he was very sensible of it, and from sensibleness complains pouring out his soul into the bosom of his Father. And not only complains, but believes certainly that his Father will help him. And to strengthen his faith the more, he puts it forth in prayer; the fire of faith in his heart kindled into a flame of prayer (and that not in an ordinary manner, but in strong supplications) he cried out, My God, my God, why hast thou for saken me? To come to the particulars. Christ was forsaken. Obs. 1. I will briefly touch some circumstances, and then fall upon the point itself, as, 1 The time wherein he was forsaken a time of darkness, (the sixth hour) in which there was a darkness over the whole earth, and in the land of judea especially; Neither had he darkness without only, but within likewise; his soul was troubled from a sense of his father's displeasure; two Eclipses seized upon him together, Math. 26. 38. the one of the glorious light of the Sun, the other of the light of his Father's countenance; He must needs be in a disconsolate estate, and doubly miserable, tha● is encompassed with such darkness: whatsoever was done to Christ our surety, shall be done to all that are out of him: blackness of darkness is reserved for them. As Christ wanted the comfort of light from heaven, so those that are out of Christ, shall have no comfort from any creature at at the last; the Sun shall not shine upon them, the earth shall not bear them, they shall not have a drop of water to cool their tongues; they were formerly Rebels against God, and now every creature is ready to serve the Lord against them; when the King is displeased with a man, which of his servants dare to countenance him? This darkness being in judea, did likewise portend the miserable condition of the jews here, and that eternal darkness in the the world to come, which should be their portion if they repented not. Another circumstance may be this, God was a great while ere he removed his heavy displeasure from Christ; he was three hours in torment; And though God delayed him long, yet he said nothing till now by way of complaint; we should beware of darkness of spirit in trouble; God may delay help to his dearest children (as here he did to his only Son) to perfect the work of sanctification in them, therefore submit to his will, rest contented with whatever he sends, look to thy Head and Saviour, etc. But of this more anon. 3 His greatest grief and conflicts were towards his latter end, towards the shutting up and close of his life: though a little after he saith, All is finished, yet now he cries out, My God, my God, why hast thou forsaken me? Afflictions are sharpest toward our Ends. I speak this for prevention of discomfort, in those that find extremities upon them: when miseries are extreme, help is nearest. They will either mend or end then; the darkness is thickest a little before the morning appears: and Satan raged most a little before his casting down. As also to prevent security from seizing upon people; take heed of deferring repentance till thy last hours; there may be a confluence of many extremities then upon thee, pains of body, terrors of conscience, Satan's temptations, God's wrath, &c when all these meet together, and the poor soul in its best strength, finds enough to do to conflict with any one of them; what an unhappy condtion will that be? Oh put not off your repentance to this time. But I pass these circumstances, & come to the point of forsaking itself. In the unfolding whereof I will show: 1 In what sense Christ was forsaken. 2 In what parts he was forsaken. 3 Upon what ground. And 4 To what end all this forsaking of Christ was. For the first, forsaking is nothing else, but when God leaves the creature to itself, either in regard of comfort, or of grace and assistance. I will show you how Christ was le●t of his Father, and how he was not le●t. 1 He was not forsaken in regard of God's love, How Christ was not forsaken. for my Father loveth me (saith he) because I give my life for my sheep; God never loved Christ more than now, because he was never more obedient than at this present. 2 Nor in regard of Union, for there was no separation of his divine nature from the humane; there was a suspension of vision indeed, (he saw no comfort for the present from God) but there was no dissolution of Union; for the divine nature did many things in this seeming forsaking; that was it which supported his humane nature to sustain the burden of our sins and the wrath of God, as also that gave merit and worth of satisfaction to his sufferings. 3 Neither was this forsaking in regard of grace, as if faith, or love, or any other grace were taken from Christ; Oh no, for he believed before he said, My God, my God. Would he have committed his dearest jewel into the hands of God, if he had not believed in him? How then was Christ forsaken? Quest. 1 In regard of his present comfort and joy; Answ. he could not else have been a sacrifice; for as we cannot suffer by way of conformity to Christ, unless there be some desertion that we may know the bitterness of sin; no more could Christ have suffered for our iniquities, had there not been a suspension of light and comfort from his gracious soul. 2 He was not only privatively deprived of all joy and happiness, but positively he felt the wrath and fury of the Almighty, whose just displeasure seized upon his soul for sin, as our surety. All outward comforts likewise forsook him, the Sun withdrew his light from above, and every thing below was irksome to him; He suffered in all the good things he had, body, soul▪ good-name; in his eyes, ears, hands, etc. he was reproached proached and forsaken of all comforts about him; He had not the common comfort of a man in misery, pity; none took compassion upon him, he was the very object of scorn. But in what part was Christ forsaken? Quest. In all, Ans. both in body and soul too, as may plainly appear. First, because he was our Surety, and we had stained our souls & bodies too, offending God in both; (but in soul especially, because that is the contriver of all sin, the body being but the instrument.) Some sins we call spiritual sins, as pride, malice, infidelity, and the like, these ●ouch not the body, yet are the greatest sins of all other. Secondly, if he had not suffered in his Soul the sense of God's displeasure, why should he thus cry out, when as the poor thiefs that suffered by him made no such exclamation? If he had suffered in body only, the sufferings of Paul and Moses had been more, for they wished to be separated from the joys of heaven, out of a desire to promote God's glory on earth, therefore it was he saith in the Garden, My soul is heavy unto death. Some will grant that Christ suffered in soul, Object. but (say they) it was by way of sympathy; for there are sufferings of soul immediately from God, and sufferings by way of sympathy and agreement with the body, when as the soul hath a fellow feeling of th● torments thereof; and so Chris● suffered in soul indeed. That is not all, Answ. beloved, but there were immediate sufferings, even of his soul also, which he groaned under: God the Father laid a heavy stroke upon that; He was smitten of the Lord: and when God deals immediately with the soul himself, & fills it with his wrath; no creature in the world is able to undergo the same. None can inflict punishment upon the soul but GOD only: Satan may urge and press arguments of discouragement, and affright us with God's displeasure; but the inflicting of anger upon the soul issues immediately from the hand of the Almighty. We must here therefore consider God as a righteous Judge, sitting in heaven in his judgement seat, taking the punishment of the sins of all his people upon Christ; there was a meeting together of all the sins of the faithful, (from Adam to the last man that shall be in the world, as it were) in one point upon him, and the punishment of all these was laid on his blessed shoulders, who suffered for them in both body and soul. But how could Christ be forsaken of God, 3. Conclus. (especially so forsaken as to suffer the anger of his father) being an innocent person? I answer; Ans. First, the Paschall Lamb was an innocent creature, yet if the Paschall Lamb be once made a sacrifice, it must be killed; though Christ were never so unblameable, yet if he will stoop to the office of a surety, he must pay our debt, and do that which we should have done. If a Prince's son become a surety, though his father love him, and pity him never so much, yet he will say, Now you have taken this upon you, you must discharge it. Secondly, as in natural things the head is punished for the fault of the body; so Christ by communicating his blessed nature with ours, made up one mystical body, and suffered for us. But upon what ground should Christ become our surety? Quest. 1 Because he was able to discharge our debt to the uttermost, Answ. he was more eminent than all mankind, having two natures in one, the manhood knit to the Godhead. 2 Christ most willingly gave himself a sacrifice for us. 3 He was designed and predestinated to this office, yea, he was anointed, set out and sealed for this business by God himself, and is not this sufficient ground why he should become our surety? especially if we consider, 4 That Christ took the communion of our nature upon him for this very end, that he might be a full surety, that his righteousness being derived to us, and our guilt to him, God's wrath might be satisfied in the selfsame nature that offended. You see in Societies and Cities, if some people offend, the whole City is oftentimes punished, though perhaps many are guiltless in it, yet by reason of the communion all are punished; so likewise a Traitor's son that never had any hand in his father's sin (but behaved himself as an honest subject should do, yet) having communion with the person of his father, (being indeed a piece of him) is thereupon justly disinherited by all Law. But how could Christ take our sins upon him and not be defiled therewith? Object. He took not the stain of our Quest. sins, but the guilt of them. Now in guilt there is two things. 1 A worthiness and desert of punishment. 2 An obligation and binding over thereunto. Christ took not the desert of punishment upon him, (from any fault in himself) he took whatsoever was poenall upon him, but not culpable; as he was our surety, so he every way discharged our debt, being bound over to all judgements and punishments for us. Now we owe unto GOD a double debt. 1 A debt of obedience, and if that fail, 2 A debt of punishment. And both these hath Christ freed us from; First, by obeying the will of his Father in every thing: and secondly, by suffering whatsoever was due to us for our transgressions. Some Heretics that would shake the foundation of our faith, will grant Christ to be a Mediator to intercede for us, and a Redeemer to set us at liberty from slavery, etc. but not to be a surety to pay out debt, by way of satisfaction to God for us. Let such remember, that God's pleasure to redeem lost mankind, is not so much by way of power and strength, as by way of justice; and therefore Hebr. 7. 22. Heb. 7. 22. it is said, Christ is become o●r sarety; and Paul when he became a Mediator to Philemon for Onesimus a fugitive servant, Philem. 18. did it by way of surety, If he owe thee any thing I will discharge it: And Christ Jesus our Mediator blessed for ever, so intercedeth unto GOD for us, as that he fully satisfies his justice for our offences. But why was Christ thus forsaken of his Father? Quest. To satisfy God for our forsaking of him; Ans. Christ's forsaking was satisfactory for all our forsakings of God; beloved, we all forsook God in Adam, and indeed what do we else in every sin we commit, but forsake the Lord, and turn to the Creature? what are all our sins of pleasure, profit, ambition, and the like, but a leaving of the fountain of living waters to fetch contentment from broken Cisterns? But Christ was chiefly forsaken, that he might bring us home again to God, that there might be no more a separation betwixt his blessed Majesty and us. Some shallow heretics there are that would have Christ to be an example of patience and holiness in his life and death, and do us good that way only. Oh no, beloved, the main comfort we receive from Christ is by way of satisfaction; there must be first grace, and then peace in our agreement with God. Sweetly saith Bernard, I desire indeed to follow Christ as an example of humility, patience, self denial, etc. and to love him with the same affection that he hath loved me; but I must eat of the Passeover Lamb, (that is) I must chiefly feed o● Christ dying for my sins. So every true Christian soul desires to follow Christ's obedience, humility, patience, etc. and to be transformed into the likeness of his blessed Saviour. Whom should I desire to be like more than him, that hath done so much for me? But yet the main comfort I receive from Christ, is by eating his body and drinking his blood; my soul feeds and feasts itself most of all upon the death of Christ, as satisfying for my sins. And what a comfort is it that Christ being our surety, hath made full satisfaction for all our sins; surely we shall never be finally and wholly forsaken, because Christ was forsaken for us: Now we may think of GOD without discomfort; and of sin without despair; Now we may think of the law of death, the curse and all, and never be terrified; Why? Christ our surety hath given full content to divine justice for wrath and law, sin and c●rse, etc. they are all links of one chain, and Christ hath dissolved them all▪ Now sin ceaseth, wrath ceaseth, the Law hath nothing to lay to our charge; deaths sting is pulled out, how comfortabley therefore may we appear before God's tribunal? Oh beloved, when the soul is brought as low as hell almost, than this consideration will be sweet, that Christ was forsaken as a surety for me; Christ overcame sin, death, God's wrath, and all for me; in him I triumph over all these; what welcome news is this to a distressed sinner ● when ever thy sou●e is truly humbled in the sense of sin; look not at sin in thy conscience, (thy conscience is ● bed for another to lodge in) but ●t Christ: if thou be a brokenhearted sinner, see thy sins in Christ thy Saviour taken away; see what he hath endured and suffered for them; see not the Law in thy conscience, but see it discharged by Christ; see death disarmed through him, & made an entrance into a better life for thee; whatsoever is ill see it in Christ, before thou seest it in thyself; and when thou beholdest it there, see not only the hurt thereof taken away, but all good made over to thee; for, Rom. ●. All things work together for the best to them that love God▪ The Devil himself, death, sin, and wrath, all help the main; the poison and mischief of all is taken away by Christ, and all good conveyed to us in him; we have grace answerable to his grace; He is the first seat of God's love, and it sweetens whatever mercy we enjoy, that it comes from the fountain God the father, through Christ unto us. I beseech you embrace the comfort that the Holy Ghos● affords us from these sweet considerations. Again, in that Christ wa● forsaken; and (not only so, but) endured the displeasure and immediate wrath of God seizing upon his soul, & filling his heart with anguish at this time; we may learn hence. 1 In what glass to look upon the ugly thing sin, How to discern the ugliness of sin. to make it more ugly unto us▪ Beloved, if we would conceive aright of sin, let us see it in the Angels●umbled ●umbled out of heaven, and reserved in chains of darkness for offending God; see it in the casting of Adam out of Paradise, Gen. 3. and all us in him; see it in the destruction of the old world, and the jews carried to captivity in the general destruction of jerusalem, etc. but if you would indeed see the most ugly colours of sin, then see it in Christ upon the Cross, see how many sigh●● and groans it cost him, how bitter a thing it was to his righteous soul, forcing him to weep tears of blood, and send forth strong cries to his Father, My God, my God, why hast thou forsaken me? If sin but imputed to Christ our surety, so affected him that was God-man, and lay so heavy upon his soul, what will it do to those that are not in Christ? certainly, the wrath of God must needs burn to hell; he will be a consuming fire to all such. See ●inne therefore chiefly in the death of Christ, how odious it is to God, that it could be no otherwise purged away, than by the death of his beloved Son. All the Angels in heaven, and all the creatures in the world could not satisfy divine justice for the least sin. If all the agonies of all creatures were put into one, it were nothing to Christ's Agony; if all their sufferings were put into one, they could not make satisfaction to Divine Justice for the least sin: Sin is another manner of matter than we take it to be; see the Attributes of God, his anger against it, his justice and holiness, etc. Beloved, men forget this, they think God is angry against sin indeed, but yet his Justice is soon satified in Christ. Oh, we must think of the Almighty as a Holy GOD, separated from all stain and pollution of sin whatsoever, and so holy that he enforced a separation of his favour from Christ, for becoming our surety, and Christ underwent a separation from his Father, because he undertook fo● us; so odious is sin to the holy nature of God, that he left his Son while he struggled with his wrath for it; and so odious was sin to the holy nature of Christ, that he became thus a sacrifice for the same. And so odious are the remainders of sin in the hea●ts of the Saints, that all that belong to God have the Spirit of Christ, which is as fire to consume and waste the old Adam by little and little out of them; No unclean thing must enter into heaven; Those that are not in Christ by faith, that have not a shelter in him must suffer for their transgressions eternally; Depart ye cursed into everlasting fire; Mat. 25. so holy is God that he can have no society and fellowship with sinners. Do you wonder why GOD so much hates sin, that men so little regard, not only the lewd sort of the world, but common dead-hearted persons, that set so little by it, that they regard not spiritual sins at all, especially hatred, malice, pride, etc. clothing themselves with these things as a comely garment. Certainly you would not wonder that God hates sin, if you did but consider how sin hates God; what is sin but a setting of itself in God's room, a setting the devil in God's place? for when we sin we leave God, and set up the Creature, and by consequence Satan that brings the temptation to us, setting him in our hearts before God: Beloved, God is very jealous, and cannot endure that filthy thing sin to be in his room; sin is such a thing as desires to take away God himself. Ask a sinner when he is about to sin, Could you not wish that there were no God at all, that there were no eye of heaven to take vengeance on you? Oh I, with all my heart; and can you then wonder that God hates sin so, when it hates him so, as to wish the not being of God? oh marvel not at it, but have such conceits of sin as GOD had when he gave his Son to dye for it, and such as Christ had, when in the sense of his Father's anger he cried thus, My God, my God, etc. The deeper our thoughts are of the odiousness of sin, the deeper our comfort and joy in Christ will be after; therefore I beseech you work your hearts to a serious consideration what that sin is that we cherish so much, and will not be reproved for, and which we leave GOD and heaven, and all to embrace; conceive of it as God doth that must be a Judge, and will one day call us to a strict account for the same. If Christ cried out thus, My God, my God, why hast thou forsaken me? as being our surety for our sins, we may see what to conceive of sin, and of GOD the better. But above all things I desire you to see often in this glass, in this book of Christ crucified, (it is an excellent book to study) the mercy of God and the love of Christ, the height, and depth, and breadth of God's love in Jesus Christ, which hath no dimensions: What set God on work to plot this excellent work of our salvation and redemption by such a surety; was it not mercy? did not that awaken wisdom to reconcile justice and mercy to Christ? But what stirred up this wisdom of God? Oh, bowels of compassion to man; he would not have man perish, when the Angels did without remedy. Therefore let us desire to be inflamed with the love of God▪ that hath loved us so much: All the favours of God in Christ tend (next after satisfaction to justice) to inflame our hearts to love him again, wherefore else are the favours of creation and Providence? How sweet is God in providing for our bodies, giving us not only for necessity, but abundance, withholding no comfort that is good for us, etc. But chiefly in his Masterpiece God would have us apprehend the greatest love of all other, because there he hath set himself to glorify his mercy more than any thing else? therefore we may well cry with the Apostle, Oh the height of his love, etc. I beseech you fix your thoughts on this, think not now and then slightly of it, but dwell on the meditation of the infinite love of God in Christ, till your hearts be enlarged and warmed and inflamed with the consideration thereof; and then love will set you forward to all good works; what need we bid you be liberal to the poor, to be good subjects, just in your dealings, & c? all this may be spared when there is a loving heart: And when shall we have loving hearts? when they are kindled and fired at God's fire, when they are persuaded of God's love, than the apprehension of his love will breed love in our hearts again; and that is the reason why the Apostles are not so punctual as heathen Authors in particularities of duties; they force upon men especially the love of God, and the ground-points of religion, as knowing when the heart is seasoned with that once, it is ready prepared to every good duty. Think seriously of this, The love of Christ constraineth me ● there is a holy violence in love, 2 Cor. 13. there is a spiritual kind of tyranny and prevailing in this grace. One thing further we may learn from this forsaking of Christ, viz. that, It is no strange thing for GOD'S dear children to be forsaken. Conclus. To have the apprehension of their sins, and the wrath of God; to be forsaken (in regard of sense) of all comfort: do we not see it done in the natural son, and shall we wonder that it is done in the adopted sons? We see this forsaking was in the nature all branch, and shall we wonder that it is done in the grafted branches? It was done to the green tree, and shall we wonder if it be done in the dry? no certainly. The whole Church complains Psal. 44. Psalm. 44. Of drinking Gall and Wormwood, Ezek. 36. that God was hid in a cloud, Lam. 3. etc. both the head complains, and the body too, as we see in David, job, and other Saints; so that there is a kind of desertion and forsaking that the child of God must undergo. What is the ground and end of it? Quest. First, Ans. God's prerogative is such that sometimes when there is no great sins to provoke him to withdraw comfort, yet will he leave holy men to themselves, to show that he will do as pleaseth him. Another ground is, our own estate and condition, we are here absent from the Lord, strangers on earth; now we would take our pilgrimage for our Country, if we had always comfort and new supplies of joy. Again, our disposition is to live by sense more than by faith, we are as children in this, we would have God ever smile upon us that we might walk in abundance of comfort; and I cannot blame Christians for desiring it, if they desire the work of grace in the first place, if they desire the work of God in them, rather than the shining of comfort by the Spirit, (for that is the best work.) Now because Christians desire rather to live by sight than by faith, wherein they might honour God more, he leaves them oftimes. Sight is reserved for another world, (for the Church triumphant) there we shall have sight enough, we shall see God face to face. Sometimes God's Children are negligent, and keep not a holy watch over their souls, they cleave to the creature too much, and then no wonder though God forsake them, since they will have stolen waters of their own, and fetch comfort elsewhere. But one main ground is, conformity to Christ, he suffered for our sins, and God will conform the members in some measure to their head, though Christ drank the cup of God's wrath to the bottom, yet we must sip and taste a little, that we may know how much we are beholding to Christ; and there are few that come to heaven, few that truly belong to GOD, but they know what sin is, and what the wrath of GOD is, first or last; the wrath of God is the best corrosive in the world to eat out sin. A little anger of GOD felt in the conscience will make a man hate pride and malice, and all sin whatsoever. But for what end doth GOD leave his children, Quest. as he did here our blessed Saviour? 1 In regard of himself. Ans. 2 In regard of his Children. In regard of himself, he leaves them that he may comfort them more afterwards, that he may bring more love with him, and that they may love him more than before; there will after a little forsaking, be a mutual reflection of love between GOD and a Christian: God delights to show himself more abundantly after a little forsaking, and the soul enlargeth itself after it hath wanted the love of God; for want enlargeth the capacity of the soul, and want makes it stretch itself to receive more comfort when it comes: God doth this for the increase of his love to us, and of our love to him again; he both draws nigh to us, and goes away in regard of feeling for our good. That we may be more watchful over our hearts for the time to come, that there may be a more perfect divorce and separation wrought in us to the creatures, our adulterous hearts have stolen delights that GOD likes not, and therefore when we have smarted for it in the anger and displeasure of God, a divorce will be wrought. It is hard to work a separation from sin, sin and the soul being so nearly invested together, yet God therefore uses this way of spiritual desertion to effect the same. Likewise to make a Christian soul ransack and search the ground of all the comforts that are left him by God: It will make him rifle and search all the Scriptures; Is there any comfort for me poor wretch, that am troubled with sin? It will make him search the experience of other Christians; Have you any word of comfort for me? It will make him regard a gracious man as one of a thousand, it will make him stretch his heart in all the degrees of grace; Have I any evidence that I am the Child of God, and not a castaway? It will make him search his heart in regard of corruption; Is there any sin that I am not willing to part with? etc. Beloved, God many times leaves us, and not only leaves us, but makes our naked conscience smart for sin; oh this is a quickening thing; A child of God that is of the right stamp will not endure to be under God's wrath long, oh it is bitter; he knows what it is to enjoy communion with GOD, he will not endure it; therefore it stirs him up to all manner of diligence whatsoever. But is there no difference between Christ's sufferings and smart for sin, Quest. and ours. Yes, Ans. the sufferings of Christ came from the vindictive and revenging hand of God, as a just Judge, but ours proceed from him as a loving Father, for God when we are in Christ is changed, he layeth aside the person of a judge, having received full satisfaction in Christ, he is now in the relation of a sweet father to us. Again, there is difference in the measure, we take but a taste of the cup sweetened with some fort, and moderated; but Christ drank deep of the same. 3 In the end and use, the sufferings and forsaking of Christ were satisfactory to divine Justice, but ours are not so, but only medicinal; the nature of them is quite changed, they are not for satisfaction, for than we should die eternally, disable the satisfaction of CHRIST, they are crosses indeed, but not curses: whatsoever we suffer in soul or body is a cross, but not a curse unto us, because the sting is pulled out, they are all medicinal cures to fit us for heaven; whatsoever we suffer in our inward or outward man, prepares us for glory, by mortifying the remainders of corruptions, and fitting us for that blessed estate. 4 All other men's deaths are for themselves, as Le● saith, Singula in singulis, they are single deaths for single men; but it is therwise here, for all the Children of God were forsaken in their head, crucified in their head, and died in Christ their Head; Christ's death was a public satisfaction; no man dyeth for another, (let the Papists say what they will,) only Christ died for all, and suffered for his whole body. And thus much of the first general, that, Christ was forsaken. The second is this, 2. Conclus. Christ was very sensible of it, even to complaint and expostulation, My God, my God, etc. Why should it be thus between the Father and the Son, between such a Father, and such a Son, a kind loving Father to his natural obedient, and only Son: the word is strong beloved, he was not only forsaken, but exposed to danger, & left in it, being very sensible of the same; every word here expresseth some bowels; he doth not say, The jews have foraken me; or, my beloved Disciples and Apostles that I made much of have forsaken me, or Pilate would not do the duty of a true judge; my feet are pierced, my Head is wounded, my body is wracked, hanging on the Cross, etc. he complains of none of these (though they were things to be complained of, and would have sunk any Creature to have felt that in his body that he did) but that which went nearest to him, was this, Oh my God, why hast thou forsaken me? I stand not upon others forsaking, but why hast thou forsaken me? I stand more upon thy forsaking than the forsaking of all others; Christ was very sensible of this, it went to his very heart. But what special reason was there that Christ should take this so deeply? First of all, because the loving kindness of the Lord is better than life itself, Psa. 63. as David the type of Christ well said; the forsaking of God being indeed worse than death; the loving kindness of the Lord is that that sweeteneth all discomforts in the world, the want of that imbitters all comforts to us: If we be condemned traitors, what will all comfors do to a condemned man? The want of God's love imbitters all good, and the pre sense thereof sweeteneth all ill, death, imprisonment, & all crosses whatsoever; therefore Christ having a sanctified judgement, in the highest degree, judgeth the loss of this to be the worst thing. 2 The sweeter the communion is with GOD the fountain of good, the more intolerable and unsufferable is the separation on from him; but none had ever so near and sweet a communion with God as Christ our Mediator had, for he was both God and Man in one person, the beloved Son of his Father: now the communion before being so near and so sweet unto him, a little want of the same must needs be unsufferable. Things the nearer they are, the more difficult the separation will be; as when the skin is severed from the flesh, and the flesh from the bones, oh it is irk some to nature; much more was Christ's separation from the sense of his Father's love. Those that love, live more in the party loved, than in themselves; Christ was in love with the person of his father, and lived in him, now to want the sense of his love, (considering that love desires nothing but the return of love again) it must needs be death unto him. Another ground that Christ was thus sensible, was, because he was best able to apprehend the worth of communion with God, and best able to apprechend what the anger of God was; he had a large judgement, and a more capacious soul than any other, therefore being filled with the wrath of God, he was able to hold more wrath than any man else; he could deepest apprehend wrath that had so deep a taste of love before. Again, in regard of his body; the grief of Christ both in body and soul was the greatest that ever was, for he was in the strength of his years, he had not dulled his spirits with intemperancy; he was quick and able to apprehend pain, being of an excellent temperature. Was Christ so exceeding sensible of the want of his Father's love, Use. though it were but a while? I beseech you then, let us have merciful considerations of those that suffer in conscience, and are troubled in mind; oh it is another manner of matter than the world takes it for; it is no easy thing to conflict with God's anger, though but a little. It was the fault of jobs friends, they should have judged charitably of him, but they did not: take heed therefore of making desperate conclusions against ourselves or other, when the arrows of the Almighty stick in us, when we smart and show our distemper in the apprehension of the terrous of the Lord seizzing upon our souls: God is about a gracious work all this while: the more sensible men are of the anger of GOD, the more sensible they will be of the return of his favour again. There are some insensible stupid creatures, that are neither sensible of the afflictions they s●ffer in body, nor of the manisestation of God's anger on their soul; notwithstanding he follows them with his corrections, yet they are as dead flesh, unmoveable, Esa. 1●. therefore, Why should I smite them any longer, etc. saith GOD. This comes from 3 grounds. 1 From pride, when men think it a shame for such Roman spirits as they are to stoop. Or from hypocrisy, when they will not discover their grief, though their conscience be out of tune. Or else out of stupid blockishness, (which is worst of all) when they are not affected with the signs of God's wrath: It is a good thing to be affected with the least token of God's displeasure, when we can gather by good evidence that GOD hath a quarrel against us; you see how sensible Christ was, and so will it with be us if we get not into him betimes; we ●hal be sensible of sin one day whether we will or no; conscience is not put in us for nought; you may stupefy and stifle the mouth of Conscience with this or that trick now, but it will not be so for ever, it will discharge its office, and lay bitter things to our charge, and stare in our faces, and drive us to despair one day; sin is another matter when it is revealed to Conscience than we take it, howsoever we go blockishly and stupidly on now; It is sweet in the temptation and allurement, but it hath an ill farewell and sting. If we could judge of sin as we shall do when it is past, especially when we come to our reckoning at the hour of death, and at the day of Judgement, than we would be of another mind, than we would say that all sinners (as the Scripture terms them) are fools. But to go on. Christ we see expresseth his sensibleness by complaint, My God, my God, why hast thou for saken me. Here some Cautions must be rendered, Ca●tion. that we do not mistake. Christ complains not● of God, but to God. Was Christ ignorant of the cause of Gods forsaking him? Object. No, he knew the cause, Ans. for his sufferings were intolerable, but taking our nature upon him, he takes our speech also, and expresseth himself like to a miserable man, having the greatest affliction that ever was upon a Creature. The divine nature of Christ stopped the excess of any passion; he was turbated but not perturbated, he was moved with the sins of men, but not removed; he was as water in a clear glass, there is nothing but water though you stir it never so much, if there were mud in it, it would so●one be unclean; we cannot stir our affections and complain but with a tincture of sin, it was not so with Christ, he knew when to raise and when to allay his affections; and though there were much nature in these affections, a natural shunning of grief, and a natural desire of God's presence, yet here was grace to direct and sanctify the same; for nature sometimes carries grace with a stronger wind, more fully when they go both in one current, as here: It was grace to have the love of GOD, yea, it was death to be without it, and it was sinless nature to desire ease, for (without sin) nature may desire ease, so it be with submission of itself too God. For the soul may have diverse desires as there are diverse objects presented to it; when the soul apprehends releafe and ease, it rejoices and is glad; but when upon higher considerations and better ends there is pain presented to the soul to do it good, the soul may desire that, and upon deliberation choose that it refused before: A man may have his hand cut off, and cast his wares into the Sea, that he would not willingly do, yet when upon deliberation he considers, I shall save my life by it, he will do it. So Christ by a natural desire (without sin) might desire release of pain, but when it was presented to him, what shall become of the salvation of man and obedience to God then? Upon these considerations that respected higher ends, there might be another choice; so in things subordinate one to another, one thing may cross another, and yet all be good too. But you must know this likewise, that forsaking and to be sensible of forsaking is no sin, especially when it is not contracted by any sin of ours; it is a suffering but not a sin; and to be sensible of it is no sin, it is rather a sin to be otherwise affected. God allows those affections that he hath planted in us; he hath planted fear and sorrow in presenting dolorous objects. If a man do not sorrow in objects of sorrow, he is not a man after Gods making; GOD allows grief and sear in afflictions and trouble, always remembering it be with submission to him, Not as I will, but as thou wilt. Mat. 26. 30. Again, consider Christ was now in a conflicting condition between doubting and despair, the powers of hell being round about him; Satan as he was busy about him at the entrance into his office, Mat. 4. so he was now vexing his righteous soul with temptations, God hath for saken thee, and this and that; we know not the malice of Satan at such a time; but certainly the powers of hell were all let loose then upon him. The truth is, God had a purpose to finish his sufferings presently upon his complaint, and because he will have us all receive what we receive (even Christ himself) by prayer and opening our desires to him, God suffers Christ to complain, and pour out his supplication into his bosom, that presently after he might be released of all, seeing he had now fully satisfied for the sins of man. The Use of it in a word is this, Use. That God having stooped so low to poor creatures, to be a father and a friend to them, will suffer them familiarly, (as there is a great deal of familiarity in the spirit of adoption) yet reverently to lay open their griefs into his bosom, and reason the case with his Majesty without sin, Why Lord am I thus forsaken? what is the matter? where are the sounding of thy bowels? where are thy former mercies? etc. There is another kind of familiarity between God and his Children than the world takes notice of, yet withal remember, they are not murmuring complaints, but seasoned with faith and love, as here, My God, my God still: whence you see that, Christ in his greatest extremities had a spirit of faith. There is a question between the Papists and us, 3. Concl●s. about Christ's faith; they will have him to be a comprehender and a traveller, etc. indeed he needed no justifying faith to apply any thing from without him, because he had righteousness enough of his own; but yet to depend up● on God as his Father, so he had faith, neither was he always in the state of happiness, for that distinction is a confusion of the abasement of Christ & his exaltation: howsoever there was the happiness of union, (the humane nature being always united to the Godhead) yet there was not always the happiness of vision; he did not see the face of God, for them why did he cry out, My God, my God, etc. Sight was due to him from his Incarnation in himself considered (not as our s●rety,) Now that which made a stop of the influence of comfort to his soul, was, that he might fully suffer for our sins, that he might be humbled and tempted, and suffer even death itself. Therefore in regard of the state of humiliation there was faith in him, faith of dependence; th●re was hope in him, and he made great use thereof to support himself. But what supported the faith of Christ in this woeful, Quest. rueful estate he was in, being forsaken of God as our Surety? Christ presented to his faith these things. Ans. The unchangeable nature of GOD, My God, etc. Whom he once loves he loves to the end▪ therefore he lays claim to him, Thou hast been my God heretofore, and so thou art st●ll. Again, faith presented to the soul of Christ, God's manner of dealing; he knew well enough that God by contraries brings contraries to pass; He brings to heaven by the gates of hell, he brings to glory by shame, to life by death, and therefore resolves, notwithstanding this desertion, I will depend upon my God. Again, Christ knew well enough that God is nearest in support when he is furthest off in feeling; so i● is of●, where he is nearest the inward man, to strengthen it with his love, he is furthest off in comfort to outward sense. To whom was God nearer than Christ in support and sanctifying grace? and yet to whom was he further off in present feeling? Christ knew that there was a secret sense of God's love, & a sensible sense of God's love; he had a secret sense of God that he was his Father, because he knew himself to be his Son, but he had it not sensibly: Faith must be suitable to the thing believed; Now Christ in saying, my God, suits his faith to the truth that was offered to him, he knew GOD in the greatest extremity to be nearest at hand, Be not far off, for trouble is near, etc. This should teach us in any extremity or trouble to set faith on work, and seed faith with the consideration of God's unchangeable nature, and the unchangeableness of his promises, which endure for ever; we change, but the promise changeth not, and GOD changeth not, My God still, The word of the Lord endureth for ever. GOD deals with ●is people in a hidden manner, he supports with secret, though not with sensible comfort, and will be nearest when he seems to be furthest off his Children. I beseech you acquaint yourselves with these things, and think it not strange that GOD comes near you in desertions, considering that it was so with Christ; present to thy soul the nature of GOD, his custom and manner of dealing, so shalt thou apprehend favour in the midst of wrath, and glory in the midst of shame; we shall see life in death, we shall see through the thickest Clouds that are between GOD and us; for as God shines in the heart in his love secretly through all temptations and troubles, so there is a spirit of ●aith goes back to him again, My God, my God; for faith hath a quick eye, and seeth through contraries: There is no cloud of grief but faith will pierce through it, and see a father's heart under the carriage of an enemy; Christ had a great burden upon him, the sins of the whole world, yet he breaks through all; I am now sin, I beat the guilt of the whole world, yet under this person that I sustain I am a sonn●, and God is my God still, notwithstanding all this weight of sin upon me. And shall not we beloved say, My God, in any affliction or trouble that befalls us? oh yes. In the sense of sin which is the bitterest of all, and in the sense of God's anger, in losses and crosses, in our families, etc. let us break through those clouds, and say, My God still. But you will say, Object. I may apprehend a lie; perhaps God is not my GOD, and then it is presumption to say so. Whosoever casts himself upon GOD out of the sense of sin, Ans. to be ruled by God for the time to come, shall obtain mercy. Now dost thou so? doth thy conscience tell thee, I cast myself up. on God for better direction, I would be ruled as GOD and the Ministry of the Word would have me hereafter: If so, thou hast put this question out of question: thou doubtest whether there God be thy God; I tell thee God is the God of all that seck him, and obey him in truth; but thy conscience tells thee thou dost this; certainly then, whatsoever thou wert before, God is now before hand with thee, he offers himself to be thy God, if thou trust in him, and wilt be ruled by him; and not only so, but he entreats us, (we should beseech him, but he entreats us, such is his love; nay he commands 1 John. 3, 23. us to believe in his Son Jesus CHRIST. Now when I join with God's entreaty, Oh Lord, thou offerest thyself, thou invitest me, thou commandest me, I yield obedience and submit to thy good word; then the match is stricken and made up in doing so; God is thy God, and Christ is thy Christ, and thou must improve this claim and interest here in all the passages of thy life long, Lord thou art my God, therefore teach me, thou art my GOD, I have given myself to thee, I have set up thee in my heart above all things, tho● art in my soul above all sin, above all profits and pleasures whatsoever, therefore save me and deliver me, have pity upon me, etc. The claim is good when we have truly given ourselves up to him, Judg. 10. 14. else Go● may say, Go● to the gods you have served; 〈◊〉 were your gods for whom you cracked you consciences, ●●ches and pleasure were your gods, go to them for succour. Oh beloved, it is a harder matter to say, My God, in the midst of trouble than the world takes it; there was a great conflict in Christ when he said, My God, when he broke through all molestations and tempr●●●ons of Satan, together with the sense of wrath, and could say notwithstanding, My God: there was a mighty strong spirit in him. But no wonder, faith is an Almighty grace wrought by the power of God, and laying hold upon that power; it lays hold upon Omnipotency, and therefore it can do wonders; it overcomes the invincible God; he hath made a promise, and cannot deny his promise, he cannot deny himself and his truth: put case his dealing be as an enemy, his promise is to be as a friend to those that trust in him; he is merciful, forgiving sins, his nature now is such; satisfaction to his justice makes him show mercy. I speak this that you might beg of God the gift of faith, which will carry you through all temptations and afflictions, yea, even through the shadow of death; Psal. 23. as David faith, Though I walk in the valley of the shadow of death, yet will I fear no ill; why? because thou art with me my God and my shepherd. Though we be in the valley of the shadow of death, yet notwithstanding if God be with us, if we be in covenant with him, and can lay just claim to his promise, by giving up ourselves to him, we shall not fear; one beam of God's countenance when we are in covenant with him will scatter all Clouds whatsoever. I beseech you therefore labour more and more for this precious grace of faith, and increase it by all sanctified means, hearing the Word, reading the Scriptures, and treasuring up promises, considering what special use we have of this above all other graces. But to proceed. Christ here doth not only beleleeve, but He vents his faith by prayer. 4. Conclus. Good works are but faith inincarnate, faith working; they differ not much from it; so prayer is but faith flaming, the breath of faith, as it were▪ for when troubles possess the soul, it sends out its Ambassador presently, it speeds prayer forth, and prayer stays not till it come to heaven, and there takes hold upon GOD, and gets a message and answer from him back to comfort the soul: faith and prayer are all one in a manner, when the soul hath any great desire of grace, or is in grief, apprehending the displeasure of GOD, faith would (if it could) work to heaven, but we are on earth, and cannot till we die, therefore when it cannot go to heaven, it sends prayer, and that mounts the soul aloft, and wrestles with God, and will give him no rest till the petition be granted, and it can say My God. Therefore if you have any faith at all, exercise it, and make it bright by often prayer, James 5. 15. The prayer of faith prevails much; How shall they call on him in whom they have not believed? Indeed it is no prayer at all without faith; great faith, great prayer; weak faith, weak prayer, no faith, no prayer; they both go on in an even strength: Christ here prays to God under this complaint, Why hast thou for saken me? There is a hidden prayer in it, oh do not forsake me, deliver me out, etc. I beseech you, even as you would have comfort, (from the ●ountaine of comfort that usually conveys all grace and comfort to us by a spirit of prayer) labour to be much in communion with God in this blessed exercise, especially in troubles, Psal. 5●. Call upon me in the day of trouble: the evil day is a day of prayer; of all da●es in the day of trouble especially, Make your request known to God. Phil. 4. 6. But perhaps GOD will not hear me? Object. Yes, this fruit follows, The peace of God which passeth all understanding shall keep your hearts and minds; Answ. When you have eased your souls into the bosom of God by prayer, you may go securely, and know that he will le● you reap the fruit of your prayers in the best time. Yea, but 〈◊〉 prayed long, Object. and have had no answer. Wait in prayer, God's time is the best time: Answ. The Physician keeps his own time, he turns the glass, and though the pa●i●● 〈◊〉 ou●, that he torment's him, it is no matter, he knows his time. The Goldsmith will not take the metal out of the fire till it be refined; so God knows what to do; wait his good leisure. In the mean time because we must have all from God by prayer; I beseech you derive all from him this way; pray for every thing, and then we shall have it as a blessing indeed. But put the case I cannot pray, Object. as sometimes we are in such a case that we cannot make a large prayer to God? Then do as Christ did, Ans. Cry; If thou canst not pray, groan, and sigh, for they are the groans and sighs of God's Spirit in thee; there is a great deal of orator● in these words. What is the use of eloquence but to perswade● and what could persuade God more than when Christ showed how he esteemed his love, and how he was now, In the absence of it, environed with grief before him? Here was Rhetoric; if Christ had not spoken, his wounds had said enough, and his pitiful ease spoke sufficiently▪ (every thing hath a voice to 〈◊〉 for mercy;) 〈◊〉 ●hee adds his voice to all, and cries vocally, aloud, My God, my god why hast thou forsaken me? Beloved, if you acquaint yourselves with GOD in prayer, than you may go readily to him in any extremity; therefore in time of health and prosperity cherish communion with his blessed Majesty, make him your friend, and upon every good occasion improve this plea, Oh my God. If we have riches, if we have a friend in the Court, we will improve them; if we have any thing we will make use of it have we a GOD, and will we not improve him? have we a God that is our GOD, and do we want grace? do we want comfort, and strength, and assistance, and have we a God the Fountain of all to go to? Shall we have such a prerogative as this, to have Jesus Christ to 〈◊〉 be our great peacemaker, that we may go boldly to the Throne of grace through him, and shall we not improve the same? We may go boldly to God, and welcome, because GOD is infinite, and the more we go and beg, the more he gives; we cannot exhaust that Fountain, oh let us improve this blessed prerogative, than we shall live the life of heaven upon earth; especially when the Conscience is troubled with sin (as Christ was now with the displeasure of his Father;) then let us go to God, & plead with his Majesty, and we may plead lawfully with him, Lord, thy justice is better satified in Christ than if thou shouldest send me to hell, if thou wilt thou mayst destroy me; (for conscience must come to a great resignation, it cannot desire mercy but it must see its own misery) Lord, 〈◊〉 mayst justly cast me to hell, but it would not be so much for thy glory, thou art more glorious in satifying thy justice in Christ, than if thou shouldest damn me to hell; Why? Because God's justice is better satisfied in Christ. Man sinned, but God-man satisfied for sin, man would be like God in pride, God becomes man in humility, the expiation of God is greater than the sin of man; He prayed for his persecutors, and gave his life for them; doth not this proportion more the justice of God than the sin of man? The Law doth but require a nocent person, a guilty person to suffer; Christ was innocent: The Law requires that man should suffer, Christ was GOD; therefore Christ hath done more than satisfied the Law; the satisfaction of Christ is more than if we had suffered; We are poor men, creatures; that was the satisfaction of God-man; our sins are the sins of finite persons, but he is infinite; therefore the soul may plead, Lord, I am a wretched sinner, but I should take away thee, and take away Christ if I should despair; I should make thee no GOD, and make Christ no Christ, if I should not accept of mercy, for Christ is given to me, and I labour to make him mine own, by laying hold of him. Faith hath a power to make every thing it's own that it toucheth; particular faith (which is the only true comfortable faith) makes general things mine: when the soul can lay a particular claim to God as his GOD, by giving himself to him only, than we may plead in Christ better satisfaction to God's justice, than if he should cast us into hell. What a stay is this for a distressed soul to make use of! Beloved, the Church of God (the mystical body of Christ) is thus forsaken in other Countries, besides many particular humble brokenhearted christian's at home, who find no beams of God's love and mercy; what shall we do? Let the body imitate the head, even go to GOD in their behalf, and pour out your complaints before him, Lord, where are thy mercies of old? where are thy ancient bowels to thy Church? why should the enemy triumph? etc. GOD delights when we lay open the miseries of his people, and our own particular grievances before him: If there be a spirit of faith in it, oh it works upon his bowels. If a Child can but say, Oh father, oh mother, though he can say not a word more, the bowels are touched, there is eloquence enough: so when we can lay open the pitiful state of God's poor Church, what a blessing may we obtain for them? It is thy CHURCH, Lord, thine own people, thy name is called upon them, and they call upon thy name; though they have sinned, yet thou deservest to be like thyself, and Christ hath deserved mercy for them. Thus if we contend with GOD, and keep not silence, and give GOD no rest, faith would work wonders. The state of the Church would not be long as it is, if we would all improve our interest in heaven in their behalf. Beloved, Christ struggled with the powers of darkness, and the wrath of his father a while, but presently after, all was finished: so let us contend boldly, 2 Tim. 4. 7. Fight the good fight of faith, and not yield to desperate suggestions; let faith stir up prayer, and prayer go to GOD, and ere long it shall be said of the CHURCH, and of all particular troubles, All is finished: then we shall enjoy the sweet presence of GOD, Psal. 16. 11. Where is fullness of joy, and that for evermore; the presence of GOD is that the Child of GOD desires above all things in the world; it quickens and strengthens him, it puts zeal and fire into him, it doth all. What will not the presence of GOD do when a man enjoys his face? Therefore let us be content to conflict here, to be exercised a while in faith and prayer, we shall surely say ere long, I have finished my course, I have kept the faith, 2 Tim. 4. 8. henceforth is laid up for me a Crown of righteousness. I beseech you learn these lessons and instructions from our blessed Saviour; we cannot have a better pattern than to be like him, by whom we all hope to be saved another day. So much for this time. FINIS. THE CHURCH'S VISITATION. 1 PET. 4. 17, 18, 19 For the time is come that judgement must begin at the house of God, and if it begin at us, what shall the end be of them that obey not the Gospel? etc. OUR nature, as it is very backward to do good, so likewise to suffer evil; therefore the Blessed Apostle exhorts us at the latter end of this Chapter, Grounds of comfort against the fiery trial propounded by the Apostle. Not to think it strange concerning the fiery trial, but to rejoice in as much as we are made partakers of Christ's sufferings: wherein are many grounds of patience and comfort to the children of God. 1. That the thought of troubles should not be strange but familiar to them; Acquainting our thoughts with them, taketh away offence at them; though it be a fiery trial, yet it shall consume nothing but dross. 2. Then Christ joineth with us in suffering; better to be in trouble with Christ, then in peace without him. 3. The issue will be glorious, for the spirit of glory will not only support us with his presence, but rest still upon us. To other grounds of comfort, he addeth some in the words of my text, as First, that the Church is God's house, and therefore he will have a care of it. 2. That he will do it in the fittest season; Such is the exigence of the Church and people of God, that they require a sharp visitation; and therefore such is God's love, that he appoints out a certain time for them. 3. From the different condition of the godly and ungodly in suffering; both suffer, but differ much; 1. in order, God begins with his own house; 2 in measure, where shall the ungodly appear? their judgement shall be most terrible & certain, it is set down by way of interrogation, and admiration▪ What shall their end be● And as Pharaohs dreams we●● doubled for more certainty, 〈◊〉 here is a double question to make the matter more out of question, 1. What shall their end be that obey not the Gospel? 2. Where shall the ungodly and sinners appear? Here is no unnecessary waste of words and arguments, for the spirit of God knows that all is little enough to fortify the soul against the evil day; unless the soul be well ballaced, it will soon be overturned when storms arise. Therefore the Apostle in these three verses sets down, 1. some foundations of comfort, and 2. an encouragement to build upon them, wherefore let them that suffer etc. The points considerable in the 17. verse are these. The points considerable in the text. 1. That God's Church is his house. 2. That this house of his, will need purging, it will gather soil. 3. When God sees the exigent of it (that it must be so) he will be sure to visit, and judge his own house. 4. That there is a certain time when he will do it, which those that are wise may easily gather; for God comes not upon his Church on the sudden, as a storm, or tempest, etc. but he gives them fair warning; there is a season when God begins judgement with his own house. Lastly. Why God begins with his own Church and people. Of these in order. First, Obser. 1. That the Church of God is his own house. The Church of God, is God's house; God hath two houses, the Heavens which are called his house, because he manifests his glory there, and the Church here below, wherein he manifests his grace; yea the whole world (in a sort) is his house, because he manifests his power and wisdom in it; but Heaven and his Church in a more peculiar manner, and that in these respects: 1. Reason. Because God by his grace hath residence in his Church. 2. Because by the means of salvation, the word, and Sacramets' there administered, he doth seed his Church, as in a house. 3. A man rests and takes contentment in his house, so God takes his best contentment, in his Church, and people, they are the most beloved of all mankind. 4. As in a house we use to lay up our jewels & precious things, so God lays up in his Church whatsoever is precious, his praises, his graces, yea whatsoever is good, and of high esteem that he bestows upon his Church and people. For the further clearing of this, we must know that the Church and children of God are said to be his house, either 1. As a family is said to be house, or 2. As the fabric or building is said to be the house. First, God provide, for his Church as his own house. a man provides for his family, (and he that neglects it, is worse than an infidel) so doth God provide for his Church; the very Dragons and Ostriges, the worst of the creatures, all have some respect to their young ones, much more will God provide for his own, And as a man protects his house from all enemies, so will God protect his Church and people, and be a wall of fire, and a defence round about them. Now there is a mixture in the Church (as in a house of good and bad vessels; but the godly are especially God's house, as for hypocrites and false professors, they are no more in the house, than the excrements are in the body, they are in the body, but not of the body, and therefore as Ishmael they must be cast out at length. And as in every house or building, there are some open places, The heart of true Christians is Gods private closet. and some private closerts, etc. So is it here; God hath his private chamber, and his retiring place, (which is) the heart of every true Christian; He counts it not sufficient to dwell in his house at large, but he will dwell in the best part of it, the heart, and the affections, therefore he knocks at the doors of our hearts for entrance, Revel. 3. 20. and his best children are glad he will reside in them; they set him up in the highest place of their souls, and set a Crown upon him; their desire is, that God may govern and rule their whole conversation; they have no Idol above God in their hearts. What a wonderful mercy is this, 〈◊〉 that we are God's house, that he will vouchsafe to dwell and take up his lodging in such desiled houses as our souls are; It is no mean favour, that God should single out us poor wretches, to have his residence and abiding place in our souls, considering there is so much wickedness in the hearts of the best of us. Oh what comfort ariseth to a christian soul from the due meditation of this point; If we are God's house, than God will be our house; Thou art our habitation (saith Moses) from generation to generation; Psal. 90. 1. Howsoever we shuffle in the world, as they did in the wilderness, now here, and now there, having no certain place of abode, but are here to day, and gone to morrow, yet in God we have an house, thou art our habitation; he is ours, and we are his. And what a comfort is this that we are God's house; Certainly God will provide for his own house; he that lays this charge upon others, and hath put that affection and care of provision into others for their families, will he neglect his own? he that makes us love, and puts that natural affection into us of those that belong unto us, hath he not infinitely more in himself, when as that which we have, is but a beam or ray from his infinite brightness? This should then instruct us to labour that God may dwell largely and comfortably in us, Use 2. to deliver up all to this keeper of our house, and suffer him to rule and reign in us. The Romish Church is become the habitation of Devils, that which was Bethel, is now become Bethaven. Why? because they would not suffer God to rule in his own house, but would have coadjutors with Christ, as if he were not a sufficient head of the Church to govern it, but he must have a Vicar the Pope, who (as if Christ were too weak) will not suffer him to exercise his Kingly office, unless he may support & help him: thus they set up the abomination of desolation in the temple of God. Oh beloved, it much concerns us, to cleanse and purify our hearts, that so we may entertain Christ, and he may delight to abide and dwell with us: you know how heinously he took it, Luke 19 46. when his house was made a den of thiefs, and will he not take it much worse, that our hearts should be made the very sinks and cages of all manner of uncleanness? How should we beg and cry to God that he would whip out these noisome lusts & corruptions out of the temple of our hearts, by any sharp correcction, or terror of conscience whatsoever, rather than suffer them to reside there still to grieve his good Spirit. We should take a holy State upon us as being temples of the holy Ghost, and therefore too good to be desiled with sin: Our hearts should be as the Holy of Holies: And therefore the Apostle exhorts us to abstain from all filthiness both of flesh and spirit, 1 Cor. 7. 1 for this cause, that God may dwell amongst us, 2 Cor. 6. 14 for, What communion ●●th light with darkness? Are God's people his house? Use 3. Then let the enemies of the Church take heed how they deal with them: for God will have a special care of his own house: howsoever he may seem for a time to neglect his children, yet remember this, they are his house still; and no ordinary house, but a temple, whereon on sacrifice is offered to him continually, 1 Cor. 3. 17. he that destroyeth the temple of God, him will God destroy. Here a question would be answered, Quest. which some uncharitable spirits make, and that is this, Whether England be the house of God, or no? I answer. Answ. The whole Catholic militant Church is but one house of God, That the Church of England is God's house. though there be diverse branches of the same: As there is but one main Ocean of the Sea, yet as it washeth upon the British coast, it is called the British Sea; and as it washeth on the Germans, the Germane Sea, etc. It hath diverse names of the diverse Countries which it passeth thorough: nevertheless there is still but one main Sea: So it is with the house of God; God hath but one true Church in the whole world, which spreads itself into diverse Nations and Countries upon the face of the earth; One branch whereof is among us at this day. How prove you that? Quest. Doth not Christ dwell amongst us by his Ordinances, Answ. & by his Spirit working effectually in the same? If a house be not in perfect repair, is it not still a house? I beseech you let us rather give God cause to delight to dwell still with us, then call in question whether he dwelleth amongst us or no. But to proceed. Obser. 2. Hence further we see, ●hat the house of God needs visiting and purging, and the reasons of it. that the house of God after some time will need visiting and purging, seeing it will soon gather soil. There will abuses and disorders creep into it, so that it will need Reformation. And this the Apostle seems to insinuate, when he saith, The time is come that judgement must begin at the house of God. The Lord saw cause for what he did: For, First, Reas. 1. such is the weakness of man's nature, that evil things soon discourage us, and good things (except we wrestle with our spirits) prove a snare to the best; Even the Church of God after a long time of peace is apt to gather corruption, as water doth by standing, and as the air itself will do, if it have not the wind to purge it; And as it is in the bodies of men, if they be not curiously looked unto, (after a certain time) they will gather such a burden of humours as will rise to a distemper, so that they must be let blood, or purged etc. So it is with the Church of God; Such is the infirmity of man's nature, and the malice of Satan that enemy to mankind, that the best of God's people will quickly gather some distemper or other, and stand in need of purging. You know a house will gather dust of itself, though clean at the first. 2. Most certain it is that the Church of God cannot be long without some affliction, Reas. 2. considering that it is now in a state of Pilgrimage, absent from God, in another world as it were; We live in a gross corrupt air, and draw in the corruption of the times, one defiling another, Esay 65. I am a man of polluted lips (saith Esay) and dwell with men of polluted lips; ill neighbours made him the worse. Use. This should stir us up to lament the miserable estate of man's nature, that even the best of men (the Church and people of God) whilst they remain in this world stand in need of continual purging and winnowing. Crosses are as necessary to us as our daily bread, because we carry that about us which wants them; We are as much beholding to God's corrections, as to his comforts in this world; the Church needs keeping under for the most part; Psal. 55. 19 God will not have us settle upon our dreggs. Ict. 48. 11. This should teach us to bewail our condition, and to desire to be at home, where we shall need no purging, where we shall be as free from sorrow, as from sin the cause of it. Observe we further, Obser. 3. that as the Church will stand in need of chastisements, That God will come to visit and purge his house, when need is. so God will come and visit his Temple when need is; and but when need requires neither; for God is no ●yrant, yet he will show that he hates sin, wheresoever he finds it, even in his Amos 〈◊〉 own dear children and servants. If God should bear with the abuses and sins of his own Church and People, it would seem that sin was not so contrary to his holy disposition as it is. Therefore, in whomsoever he finds sin, he will punish it: Our blessed Saviour found this true, when he took upon him the imputation of our sins, and became but only a Surety for us; you see how it made him cry out, My God, my God, why hast thou for saken me! Those glorious Creatures the very Angels themselves, when they kept not their own standing, God would endure them no longer, but thrust them out of heaven. But why doth God chiefly afflict his own people more than others? O●. Because they are of his own family, Answ. and are called by his name: Why God afflicts his own people before others. Now the disorders of the family tend to the disgrace of the Governor of it: the sins of the church touch God more nearly than others. And therefore judgements must begin at the sanctuary first. I will be sanctified in Ezec. 4 6. all that come near me, Levit. 10. 3 saith God when he smote Aaron's sons, The nearer we come to God (if we maintain not the dignity of our profession) undoubtedly the more near will God comes to us in judgement. We see the Angels, who came nearest to God of all others, when once they sinned against him, they were tumbled out of heaven, and cast into the bottomless pit: Heaven could then brook them no longer. Beloved, the Gospel suffers much through the sides of professors: What saith the wicked worldling? These be your professors: see what manner of lives they lead; what little conscience they make of their ways etc. Little do men know how much Religion is vilified, and the ways of God evil spoken of, through the loose carriage of Professors of the Gospel, as if there were no force in the grace and favour of God to make us love and obey him in all things; as if Religion consisted in word only, and not in power. What a scandal is this to the cause of Christ? It is no marvel God begins with them first. 〈◊〉 3. 2. You have I known above all the families of the earth, and therefore will I punish you. A man may see and pass by dirt in his grounds, but he will not suffer it in his dining Chamber, he will not endure dust to be in his Parlour. The sins of God's house admit of a greater aggravation, The sins of the godly more heinous than others. than the sins of others: For, 1. They are committed against more light; 2. against more benefits and favours; 3. their sins in a manner are sacrilege: what to make the temple of God a den of thiefs; to defile their bodies and souls that are bought with the precious blood of Jesus Christ; Is this a small matter? Again, 4. their sins are Idolatry; for they are not only the house of God, but the spouse of God. Now for a spous to be false & adulterous; this is greater than fornication, because the bond is nearor; So the nearer any come to God in Profession, the higher is the aggravation of their sin; and as their sin grows, so must their punishment grow answerables, and proportionable: They therefore that knew Gods will most of all others, must look for most stripes if they do it now Hence therefore learn that no Privilege can exempt us from God's judgements, Use 1. nay rather the contrary; No privilege can exempt us from God's judgement. where God doth magnify his rich goodness and mercy to a people, and is notwithstanding dishonoured by them, he will at last magnify his righteous justice in correcting such disobedient wretches. Some of the Fathers were forced to justify God in visiting his Church more sharply than other people; Augustine. Salvian. because Christians are so much worse than others, by how much they should be better. Their sins open the mouths of others to blaspheme. We should not bear out ourselves on this, that we are God's house, but ●eare so much the more to offend Him, else all our privileges will but increase our guilt not our comfort Secondly, Use 2. if God begins with his own house, let the Church besevere in punishing sin there most of all: because God's wrath will break out first there. What a shame is it, that the Heathen should make such sharp laws against Adultery and other sins, and we let them pass with a slight, or no punishment at all? No doubt but God blesseth a state most, when sin is discountenanced and condemned most; for than it is the State's sin no longer, but lieth upon particular offenders. But I hasten. As God will visit his Church, obser. 4. so there is a certain time for it. God appoints a particular time for his visitation. God as he hath appointed a general day to judge the world in, so he appoints particular times of judgement in this life, he is the wise dispenser of times. God doth not always whip his Church, but his ordinary course is, to give them some respite, as Acts 9 after Paul's, conversion the Church had joy, and grew in the comforts of the holy Ghost. God hath rejoicing days for his people, as well as mourning days. fair weather, as well as soul, and all to help them forward in the way to heaven. Beloved, God gives many happy and blessed times to encourage weak ones at their first coming on, that they may the better grow up in goodness, and not be nipped in the bud; but after a certain time, when through peace and encouragement they grow secure and careless, and scandalous in their lives, than he takes them in hand, and corrects them. God hath scouring days for his vessels. What be those times wherein God will visit his Church? Quest. I answer in general, Answ. the time of visiting the Church of God is from Abel to the last man that shall be in the earth; the Church began with blood, What be the times of God's visitation. continues with blood, and shall end with blood; the whole days of the Church, are a time of persecution; Psal. 88 15. from my youth upward (saith the Psalmist) I have suffered; so may the Church of God say, even from my cradle, from my infancy I have been afflicted; yea for thy sake we are killed all the day long, Psal. 44. 22. and counted as sheep for the slaughter; but this is not here meant. The time for the Church of God to suffer, The Church is afflicted when the light of the Gospel hath most clearly shined. is, when the glorious manisestation of the Gospel is more than in former times; we see the ten first persecutions was after that general promulgation of the Gospel, whereby the world was more, enlightened then formely. We read in the Revelation of a white horse that Christ rides on, and a pale horse of famine, and a red horse of persecution that followed after him; So presently after the preaching of the Gospel, comes the fan, and the axe, (or though not very presently yet) after a certain time when our need requires it; for God will wait a while to see how we entertain his glorious Gospel, and whether we walk worthy of it or not. More particularly, even now is the time of lacobs trouble, That now is the time of the Church's affliction. even now God hath put a cup into the Church's hand, and it must go round; the sword hath a commission to devour which is not yet called in. But what be the more especial times wherein a man may know some judgement is like to fall upon the Church of God? quest. The Scripture is wondrous full in the point. 1. God usually before any heavy judgement visits a people with lesser judgements; How we may know when some iudgemet approacheth. his foot. ●eps first appear in some small token of his displeasure, 1. Sign. but if that prevails not, than he brings a greater; Amos 4. 6. 7. this, and this have I done (saith the Lord) and yet ye have not returned unto me; There be droppings before the ruin of a house; Lesser judgements make way for greater, as a little wedg makes way for a greater; and therefore where less affilictions prevail not, there cannot but be an expectation of greater, Esay 1. 5. Why should I smite you any more (saith God) you fall away more and more, (that is) I must have a sweeping judgement to carry you clean away. Again, 2. Sign. usually before some great calamity, God takes away worthy men, Esa. 3. 2. 3. the Councillor, and the Captain, and the man of war. This is a fearful presage that God threateneth some destruction; for they are the Pillars of the Church, and the strength of the world; they are those that make the times and places good wherein they live; for they keep away evil and do good, by their example and by their prayers many ways. A good man is a common good; Prov. 11. 10. 11. the City thrives the better (as Solomon saith) for a righteous man; Eccl. 9 15. therefore we have cause to rejoice in them, and it is an evil sign when such are removed. God usually visits a people, 3. Sign. when some horrible crying sins reign amongst them; as 1. Atheism. Beloved, God stands upon his prerogative then, when he is scarce known in the world; when they say, Where is God? God sees us not, etc. So likewise 2. when Idolatry prevails, this is spiritual Adultery, and a breach of Covenant with God. Again 3. when divisions grow amongst a people, union is a preserver; where there is dissension of judgement, there will soon be dissension of affections; and dissipation will be the end if we take not heed; for the most part Ecclesiastical dissensions, end in ●ivill; And therefore we see before the destruction of jerusalem what a world of Schisms and divisions were amongst the jews, there were Pharisees, and Sadduces etc. It was the ruin of the ten Tribes at length, the rent that jeroboam caused in Religion; It is a fearful sign of some great ludgement to fall upon a Church, when there is not a stopping of dissensions; they may be easily stopped at the first, as waters in the beginning; but when they are once gotten into the very vital parts of the Church & Common wealth, we may see the mischief, but it is hardly remedied. 4. Sign. Again, when sin goes with some evil circumstances and odious qualities which aggravate the same in the sight of God; as when sin grows ripe and abounds in a Land or Nation: at such a time as this a man may know there is some fearful judgement approaching. But when is sin ripe? Quest. 1. When it is impudent; Answ. when men grow bold in sin, When sin is ripe. making it their whole course and trade of life; when men's wicked courses are their conversation, they cannot tell how to do otherwise. 2. When sin grows common, and spreads far; It is an ill plea to say; Others do so as well as I; alas, the more sin, the more danger. 3. When there is a security in sinning, without fear or dread of the Almighty, as if men would dare the God of Heaven to do his worst; Oh beloved, such persons as go on still in their sins to provoke the Lord, do put a sword (as it were) into God's hands to destroy themselves. The old world (you know) was very secure; no doubt they mocked at holy Noah when he made the Ark, as if he had been a doting old man; not with standing he foretold them of the wrath to come; And our Saviour Christ saith, Before the end of the world it shall be, as in the days of Noah; Beloved, God hath his old worlds still, If we have the same course and security of finning, we must look for the same judgements. And therefore compare times with times; If the times now answer former times, when God judged them, we may well expect the same fearful judgements to fall upon us. unfruitfulness threateneth a judgement upon a people; 5. Sign. when God hath bestowed a great deal of cost and time, he looks we should answer his expectation in some measure. The fig tree in the Gospel, had some respite given it, by reason of the prayers of the vine dresser, but afterward when it brought forth no fruit, it was cut down and cast into the fire. Beloved, who amongst us would endure a barren tree in his Garden? That which is not fit for fruit, is most fit for fire; we can endure a barren tree in the Wilderness, but not in our Orchards; when God, the great husbandman of his Church, sees that upon so great and continual cost be stowed upon us, we remain yet unfruitful, he will not suffer us long to cumber the ground of his Church. Again, decay in our first love is a sign of judgement approaching; 6. Sign. God threatened the Church of Ephesus to remove his Candlestick from among them, for their decay in their first love; that having surfeited of plenty and peace, he might recover her taste by dieting of her; decay in love proceeds from disesteem in judgement; and God cannot endure his glorious Gospel should be slighted, as not deserving the richest strain of our love; the Lord takes it better, where there is but little strength and a striving to be better, then when there is great means of grace and knowledge, and no growth answerable, but rather a declining in goodness. I beseech you lay these things to heart; The Lord is much displeased, when Christians are not so zealous as they should be; when there is not that sweet communion of Saints among them, to strengthen and encourage one another in the ways of holiness as there might be; when there is not a beauty in their profession to allure and draw on others to a love & liking of the best things; when there is not a care to avoid all scandals that may weaken respect to good things, and bring an evil report on the ways of God; when they labour not with their whole hearts to serve the Lord in a cheerful manner, etc. Deut. 28. 47. The very not serving God answerable to encouragements, is a certain sign of ensuing danger. Use. Therefore I beseech you let us look about us, whether these be not the times wherein we live, that judgement must begin at the house of God. The Lord complains in jeremy that the Turtle and other silly creatures knew the time of their standing, Icrem 8. 7. and removing but his people did not know his judgements. Do the creatures know their times and seasons, and shall Christ complain that we know not the day of our visitation? what a shame is this? I beseech you let us know and consider our times; If we have a time of sinning, God will have a time of punishing. And have we not just cause to fear that judgement is not far from us, when we see a great part of God's house on fire already in our neighbouring Countries? we have had lesser judgements, and they have not wrought kindly with us; we need a stronger purge; If we look to the carriage of men, what sin is less committed now then formerly? How few renew their covenant with God (in sincerity of Resolution) to walk closely with him. And, what the judgement will be, we may probably foresee; for usually the last judgement is the worst; we have had all but (war) the worst of all; for in other judgements, we have to deal with God, but in this, we are to deal with men, whose very mereyes are cruelties. The sword hath a long time been shaken over our heads, a cloud of war hath hung over us to affright us, but we rest still secure in our sinful courses, and think to morrow shall be as to day, and that no evil shall come nigh us etc. Oh the frozen hearts of Christians that thrust the evil day far from them; do we not see the whole world (in a manner) in a combustion round about us, and we (as the three young men in the fiery furnace) untouched? Dan. 3. Beloved, we have outstripped them in abominable wickednesses; and however the Lord is pleased that we should only hear a noise and rumour of war, yet we in this Land have deserved to drink as deep of the cup of the Lords wrath, as any people under heaven. What course should we take to prevent the Judgement of God, Quest. and keep it from us? Labour to meet God by speedy repentance before any decree be peremptorily come forth against us; Answ. Of the means to prevent and escape God's judgements. As yet there is hope to prevail; 1. Means. For (blessed be God) as we have many things to fear, To meet God by speedy repentance. so we have many things to encourage us to go unto God with comfort; we have enjoyed a succession of gracious Princes that have maintained the truth of God amongst us; we have many godly Magistrates and Ministers; together with the Ordinances & many other experience of Gods love vouchsafed unto us. We have yet time to sack the Lord, let us not defer till the very time of judgement come upon us; for that is but self love; Assure thyself thus much, thou canst have no more comfort in troubles and afflictions when they do come, Note: than thou hast care to prevent them before they come; answerable to our care in preventing now, will be our comfort then Therefore if we would be bid in the day of God's wrath; if we would have God to set his mark upon us, and write us in his book of Remembrance, Mal. 3. 16 and to gather us when he makes up his jewels; If we would have him to own us then, look to it now; Get now into Christ; be provided now of a sound profession of Religion, and that will be as an Ark to shelter us in the evil day; What we know let us do, and then we shall be built on a Rock, that if waves or any thing come we shall not be stirred. Usually God in dangerous times leaveth some ground of hope which worketh differently with men; Such as are carnal grow presumptuous hereupon; but the Godly are drawn nearer to God, upon any appearance of encouragement; the good things they enjoy from God, work in them a more earnest desire to please him. It is the custom of the spirit of God, to make doubtful, imperfect, and (as it were) half promises to keep his people still under some hope; whence we read of these and such like phrases in Scripture, It may be God will show mercy, and Who knoweth whether he will hear us? etc. Again, 2. Means. examine and try upon what ground thou professest Religion, To examine the grounds of our Religion. whether it will hold water or no, and stand thee in stead when evil times shall come. Beloved, it nearly concerns us all, seriously to consider, and narrowly to search upon what grounds we venture our lives and souls; try graces, our knowledge, repentance, faith love, etc. of what metal they are; those that have coin bring it to the touchstone, and if it prove counterfeit they presently reject it, and will have none of it; Oh that we had this wisdom for matters of eternity; If men would search and plough up their own hearts, they would not need the ploughing of God's enemies; we should not need God's judgements, if we would judge ourselves; Psal. 129. 3. The Church complained that the enemies had made long surrowes on her back, but if she had ploughed herself she had saved the enemies that labour. Before any judgement comes, 3. Means. let us store up the fruits of a holy life; To store up the fruits of a godly life before the judgement cometh. every day be doing something; do that now which may comfort thee then; store up comforts against the evil day; when the night is come we cannot work; let us therefore walk while we have the light; let us look about us, and do what good we can, whilst we have time as the Apostle saith. The time will come ere long, that thou wilt wish, Oh that I had that opportunity and advantage of doing good as I have had; Oh that I had such means of doing good as I have had; but than it will be too late; then that where by thou shouldest do good will be in thy enemy's hands; and therefore while we have time; let us be doing and receiving all the good we can. Again, 4. Means. if we would have God to shield us, To moutne fo● our own sins, & the sins of the tinies. and be an hiding place to us in the worst times, let us mourn for our own sins, and the sins of the times wherein we live. Let us keep ourselves unspotted of the sins of the world; let us not bring sticks to the common fire; let us not make the times worse for us, but better; that the times and places we live in may bless God for us. And let us not only mourn for the sins of the times, but labour also to repress them all we can, and stand in the gap, endeavouring by our prayers and tears to stop God's judgements. And we should set a high price upon that Religion and the blessings of God which we do enjoy, 5. Means. lest we force God to take them from us; To set an high price on our Religion, and every truth of it. and so we come to know that by the want of it, which we did not value when we possessed it; Oh let us esteem the treasure of the Gospel at a higher rate than ever we have done; we see how it is slighted by most of the world, how they shake the blessed truths of God, and call them into question, being indifferent for any Religion; Is this our proficiency beloved? It behoves us to store up all the sanctified knowledge we can, and to take heed we yield not to any that would either weaken our judgement in Religion, or our affections to the best things; we should every one in his place labour to stop diffentions in this kind, and knit our heart together as one man in unity and concord; factions have always fractions going with them; unity makes strong, but Division weakeneth any people; Even Satan's kingdom, divided against itself cannot stand. What is the glory of England? take away the Gospel, and what have we that other Nations have not better than ourselves? Alas, if we labour not to maintain truth, we may say with Elies' daughter, The glory of God is departed from us. 2 Sam. 4. 21. Sarah had her handmaids; and so hath Religion been attended with prosperity and peace, preservation, and protection amongst us, even to the admiration of other Countries. Shall we not therefore make much of that Religion, which if we had it alone (joined with many crosses and sufferings yet) were an inestimable and unvaluable blessing? And shall we not now much more considering it hath been attended by God with so many mercies, cherish and maintain the same all we can? Do we think it will go alone when it goes, whensoever God removes it from us? No no, therefore I beseech you let us highly esteem of the Gospel, whilst we do enjoy it; if we suffer that to be shaken any way, our peace and prosperity will then leave us, and judgement upon judgement will come upon us: If we will not regard the truth of God which he esteemeth most, he will take away outward prosperity which we esteem most. But I come to the fifth point, Obser. that judgement must begin at the house of God. That judgement must begin at God's house, & the reasons of it. Why doth God begin with his own Church and people? 1. Usually because he useth wicked men and the enemies of his Church for that base service to correct and punish them. Reas. 1. 2. R●as. 2. To take away all excuse from wicked men, that they seeing how severely God deals with his own dear Children, might be stirred up to look about them, and consider what will become of themselves at the last, if they go on in their sinful courses; so many crosses as befall God's children, so many evidences against secure carnal persons; for if God deal thus with the green tree, what will he do with the dry? If he scourge his children thus with rodds, certainly the slaves shall be whipped with scorpions. 3. Reas. 3. God begins with his own servants, that his children might be best at last; if he should not begin with them, they would grow deeper in rebellion against him, and attract more soil and filth to themselves, and be more and more engaged to error and corruption; Gods love to his people is such, that he regards their correction before the confusion of his enemy's. Again, Reas. 4. God doth this, that when he sends them good days afterwards, they might have the more taste and relish of his goodness▪ after an afflicted life, we are more sensible of happy times; God deals favourably therefore with a man, when he crosseth him in the beginning of his days, and gives him peace in his latter end. This is a point of marvellous comfort and encouragement to the faithful servants of God; Use. 1. for 1. though God correct them sharply, That God by our corrections showeth that we are his. yet he shows thereby they are of his household; When a man corrccts another, we may know it is his child or servant etc. God shows that we are of his house and family by the care he takes to correct us; the vine is not hated because it is pruned, but that it may bring forth more fruit; the ground is not hated because it is ploughed, nor the house because it is cleansed. But what is meant by judgement here? Quest. judgement is correction moderated to God's children; Answ. judgement is twofold in Scripture; What is meant by judgement, and the diverse kind● of it. the statutes of God are called judgements, and the corrections of God are called judgements; The Statutes are called judgements, because they judge what we should do, and what we should not do; Now when we do not that we should▪ he is forced to judge us actually with real judgements. The real judgements of God, are either, 1. upon the wicked, (and so they are judgements in ●ury, for there is not the least taste of his love in them to wicked men; they can make no sanctified use of them, because they are not directed to them for their good.) Or 2. to God's children, and so they are moderate corrections, and therefore the Prophet so often urgeth, jerem. 10. 24. Correct us o Lord in judgement etc. God always moderates afflictions to his own children, but as for the wicked, he sweeps them away as dung, as dross, and as chaff. etc. Again, Use 2. it is a comfort to God's children that he begins with them first; rather than God will suffer them to perish and be condemned with the world, he begins with them here, they have their worst first, and the better is to come. This likewise is some comfort, Use 3. that the time when God corrects his children is most seasonable & ●it for them, God pruneth his trees in the ●ittest time. A plant cut unseasonably dieth, but being cut in due time it flourishes the better; All the works of God are beautiful in their season. Every Christian may truly say God loves me better than I do my self, he knows the best time of purging and visiting his people, Micah. 7. This is the time of lacobs trouble, etc. therefore we should lay our hands upô our mouths, kiss the rod, and stoop under judgements, as côsidering God's time, to be the best time, and that he knows better what is good for us, than we do ourselves. Thus you see though we have cause of fearing Gods judgements, yet there is something to comfort us in the midst of all. God mingles our Comforts and Crosses together, whilst we are here; both to keep us in awe of offending his Majesty, Securitatis custos timor. and to encourage u● in well-doing; Therefore let us always look what matter of fear, Spes exercitat ad opus. and what matter of hope we have, for both these are operative affetions; Oh that I could stir up this blessed fear in you, it is that which preserves the soul, and God hath promised that he will put his fear into our heart's, jerem. 32. 40. that we shall not depart from hi●. I beseech you ply the thron● of grace, and desire the Lord that it may be to every one of your souls according to his good word. Labour likewise ●or encouragement in the ways of holiness; (blessed be God) yet we have a time of respite, God forbears us with much patience & goodness. Answerable to our good courses that we take n●w, will be our comfort in the evil day. If we carelessly go on in sin, & think it time enough to renew our covenant with God then when his judgements are abroad and ready to cease upon us, we do but delude our own souls & expose ourselves to inevitable dangers. Mark what the Lord saith, Because I called and you would not hear, Prov. 1. 24. 26 etc. therefore will I laugh at your destruction; Is it not strange that the merciful God should laugh at the calamity of his poor creatures? yet thus it is with every wilful sinner, that dallies with God, and puts off his repentance from time to time; God will take pleasure in the ruin of such a man, and laugh when his fear comet●; because those that seek him then do it not out of any love or liking of God and the ways of goodness, but merely out of self-love and respect to their own welfare. THE VNGODLIES MISERY. SERMON II. And if it first begin at us, what shall the end of those be that obey not the Gospel! THESE words are propounded by way of admira●●●, as if the Apostle had been at his wit's end, & could not certainly set down, how great the judgement should be of those that obey not the Gospel; it was so terrible and unavoidable. The points considerable are these. 1. Three points considerable. That the seeming prosperity of the wicked shall have an end. 2. That it is wisdom to con●ider the end of graceless persons. 3. The description of them in these words, they are such as obey not the Gospel. It is naturally in the hearts of carnal persons, The seeming prosperity of th● wicked shall have an end. to think it shall be always well with them, whereas the Prophet saith, the happiness of a wicked man, is but as a candle, that ends in ● snuff, or like a Rose, the beauty whereof suddenly fades, and nothing remains but the prickles. The favours of men, (for which theyso much offend God) shall have an end; their strength shall end, their pleasure shall end: alas, they are but pleasures of sin for a season; their life itself (the foundation of all their comforts) that shall have an end; but their sins, by which they have offended God, shall never have an end: See what a fearful judgement follows every wicked wretch; that which he sins for, his honour, riches, delights, all shall vanish and come to nothing, they shall not be able to afford him one drop or dram of comfort at his dying day: but the sin itself, the guilt of that, and the punishment due to the same, shall endure for ever to torment his soul, without serious repentance & turning to God in time. But secondly, Obser. 2. if the happiness of wicked men shall have an end, The happiness of the wicked is moment●nic▪ ●heir 〈◊〉 end les●e. and their misery shall have no end; let us not be dazzled with their present happiness, so as to imitate their evil ways: let us tremble at their courses, whose ends we tremble at; if we walk in the same path, shall we not come to the same end? All wicked men that delight in the company one of another here, are brethren in ●vill, and shall be like a company of tares all cast into hell fire together hereafter: It is pity they should be severed then that will not be severed now; Those men's courses therefore which we follow here, of their judgement we shall participate eternally afterwards Let this admonish us to have nothing to do with sinful persons, Use nor to be troubled with their seeming prosperity; Psal. 37. They stand in ●lippery places; Luke 16. God lets them alone for a while, but their pleasure will end in bitterness at last; all their riches shall end in poverty & beggary, They shall not have a drop of ●ater to cool their tongues; Luke 16. All their honour and greatness shall end in con●usion and shame, and lie in the dust ere long. In deed we should rather pity them if we consider their latter ends. Alas, what shall become of them ere long? The fall of there wretches shall be so terrible, that peter could not set it down, but leaves it to the admiration of the Reader, What shall the end of such be! etc. One difference betwixt a wise man and a fool, is, that a wise man considers his end, and frames his life suitable thereunto; therefore if we would be truly wise, let us consider the end of those things in this world, which wicked men offend God for, and set so light by Heaven and everlasting happiness for the procurement of; Alas, whatsoever is here, shall have an end. A Christian should frame his course answerable to eternity, that when his happiness shall end in this world, it may begin in the world to come; else we may outlive our happiness. Present happiness aggra●vates future and eternal misery. This is the misery of wicked men, that their souls are eternal, but their happiness is determined in this life, here that ends; but their misery is infinite, and hath no end at all. Look what degree of excellency any creature hath if it be good, the same degree of misery it hath, if it be evil; What made the Angels worse than other creatures when they sinned? but only this, they were most excellent creatures, and therefore when they became evil, their excellency did but help them to subsist & be more capable of punishment. A wise man under andeth his misstry; Now the Angels when they fell became more miserable, S●piens 〈◊〉 plus miser. because they were more capacious, and sensible of it, being Spirits. So man being sinful and evil, his end will be more miserable than any inferior creature, because he was more happy; his happiness helps him to mo●e misery; How should this stir up every one to look about him, & not to prise himself by any outward excellency whatsoever? The more excellent thou art, the more miserable if thou sin against God; It is of all unhappinesses the most unhappy thing, for a man to live happily here a while, & be eternally miserable afterwards; for our former happiness tends to nothing else but to make us more sensible of future miseries; what is all the felicity of great persons when they die and leave this world? alas, it soon comes to nothing, and serves but to make them apprehensive of more misery than meaner persons are capable of; What shall the end of such be! etc. From this, that the Apostle leaves the punishment of all sinful wretches, Observ. 3. to admiration and wonderment, The endless miseries of the wicked should warn us from the love of their present pleasures and profits rather than to expression, (for indeed it is above expression) we may learn; when we are tempted to any sin or unalwfull course; to consider thus with ourselves. Shall I for a pleasure that will end, have a judgement that shall never end? For the favour of men that will fail, shall I lose the perpetual favour of God, whose wrath is a consuming fire & burns to hell? shall I for a little profit, lose my soul eternally? Beloved, as the good things of a Christian (even in this life) are admirable beyond expression, peace that passeth all understanding, and joy unspeakable and glorious, etc. So when God awakens our consciences, those gripes and pangs, & terrors o● foul which follow after sin committed, are unutterable, & unconceivable; I beseech you therefore when ever you are solicited to sin for profit or pleasure, etc. set before your eyes the fading and perishing condition of these things, and the everlastingness of that judgement which attends upon them. Oh that we were wise this way. I come now to the third particular: Those that obey not the Gospel; where in we have 1. A description of the thing. 2. And then of the Persons. The thing is the Gospel of God; the Persons are wicked men; God is the author of the Gospel, it comes out his breast, sealed with authority; Whence learn this (by the way,) That in refusing the blessed Gospel, ●ee have to deal with god himself; It is God's word and Gospel, therefore when you reject it, you reject God; in receiving it, you receive God; you deal with God himself when you deal with the Ministers of his word; therefore when ever you partake of the Ordinaces, say with good Cornelius, We are now in the presence of God to hear what he will say. But, what is it to obey the Gospel? To obey the Gospel is to entertain the offers of it; Quest. for indeed though the Gospel co●●and us to believe in the Son of God, Answ. yet withal it offers the very command unto us; What it is to obey the Gospel. To believe in Christ, being in effect a command to receive him, which supposeth an act of giving and tendering something to us; Now when we do not receive and entertain with our whole heart Christ and his benefits freely offered, we disobey the Gospel, and so procure danger to ourselves. But more particularly, he obeys the Gospel that is sensible of his own miserable and sinful condition, and from a sense thereof hungereth after the grace and favour offered in Jesus Christ to pardon sin, which when he hath once obtained, walks answerable to that great mercy receved, He that receives whole Christ to justify him, and sanctify him too, that receives Christ as a king to rule him, as well as a Priest to save him, such a one receives the Gospel: but those that are not sensible of their misery, or if they be, will not go to Christ, but as desperate persons fling a way the potion that should cure them, these are far from obeying the Gospel of God. Such likewise as pretend, Oh, Christ is welcome with the pardon of sin, but yet live in gross wickedness against ●●owledge and conscience, and suffer him not to bear sway in their hearts, as if Christ came by blo●d alone, & not by water, whereas indeed he came as well by water to sanctify us, as by blood to die for us. Many there are that think they obey the Gospel, who are indeed very rebels and enenies unto it; they welcome the Gospel & they hate popery, etc. but notwithstanding they will be their own Rulers, & live as they list, they will not deny themselves in their beloved sins; they are full of Revenge notwithstanding the Gospel saith, This is my Commandment that you love one another. That bids them deny ungodliness and worldly lusts, and live soberly; Yet they will riot, and follow their base courses still. The Gospel teacheth a man to acknowledge God in all his ways, to deal with Go● in all things he goes about; now when a man lives without God in the world, saying, God is merciful, and Christ is a Saviour, and yet persists in those ways which seem good in his own eyes, never looking to God to guide him, or his law to rule him, How can such a one be said to obey the Gospel? But some others there are amongst us, That works have no place in the act of justification. that regard not Christ and his satisfaction alone, but join faith and works together in justification, they will have other Priests, and other intercessors then Christ. Alas beloved, how are these men fall'n from Christ to another Gospel, as if Christ were not an all-sufficient Saviour, Gal. 2▪ and able to deliver to the uttermost? What is the Gospel but salvation and redemption by Christ alone? Therefore Rome's Church is an Apostate Church, and may well be styled an Adulteress and a Whore, because she is fallen from her Husband Christ Jesus. And what may we think of those that would bring light & darkness, Christ and Antichrist, the Ark and Dagon together, that would reconcile us, as if it were no such great matter? Beloved, they that join works with Christ in matter of justification, err in the foundation, the very life and soul of Religion consists in this; What was the reason the jews stumbled at this st●●bling block, and were never benefited by Christ? why; they set up a righteousness of their twne which could not stand, but soon failed them. So when a man sets up a righteousness of his own, neglecting the righteousness of Christ, it is impossible he should ever be saved living and dying in that error. Philip. 3. 10. Therefore I beseech you take heed of disobeying the Gospel of Jesus Christ in any kind whatsoever, Why disobedience against the Gospel is so great a sin. for of all sins this is the greatest, as shall appear by these reasons. First, 1. Reas. b●cause sins against the Gospel are sins against those Attrib●tes, B●cause sins against the Gospel, are against those attributes in which God is most glorified. wherein God will glorify himself most, as his grace, mercy, loving kindness, etc. Therefore the Gospel is called grace, because it publisheth, offers, and applieth grace; Now sins against ●●rcy are greater than sins against justice; for God hath made all things for the glory of his mercy. Even among men, are not sins against favours the greatest sins? To wrong a man whether he deserves well or ill is an offence. But what man will have his courtesies rejected though never so mean? Love deserves love; Favour deserves respect again: But now when we● obey not the Gospel, we neglect and despise the goodness and mercy of God; Oh what excellent blessings doth the Gospel reveal, if we had hearts to value them! Doth not the Gospel bring salvation? Is it not the word of grace, the word of life, the word of the Kingdom? Beloved, I beseech you lay these things to heart, for whensoever your refuse the Gospel of Christ, you refuse with it the word of grace, of the Kingdom of Heaven, and eternal life, and all; therefore the sins of the Gospel must needs be the greatest sins. Again, 2. Reas. sins against the greatest light are most sinful; B●c●u●e those sins are most sinful which are against the greatest light. What makes sin out of measure sinful, but this, when it is committed against a great measure of light? What makes a man fall foul? It is not when he falls in a mist, or in a dark night (every one will pity him then, alas he wanted light) but when he falls at noon day. Beloved, had we lived in former times when the light was not poured forth so abundantly as now it is, our sin had been the less, but now in this clear Sunshine of the Gospel for us to live in sins condemned by so great a light, either in our judgement or practice, it must needs make our sin the greater. john. 15. 22. If I had not come and spoke to them (saith our Saviour) they had had some pretence for their sins; but when Christ had once spoken, all excuse was taken away, they could not then say they knew not the will of God; and this is the reason of that speech of the Apostle, Ep●. 5. 8. Now you are in the light, walk as children of light. And This is the condemnation that men hate light, (not that men for want of light stumble, but) that men love darkness more than light. It is not the sin itself, but the love & liking of sin which aggravates men's wickedness, when as the malice & poison of their hearts rebels against the discovery of God's good pleasure in Christ. No people o●t of the Church are capable of this sin; Negative infidelity is a lesser ●in them disobedience to the Gospel. for how can they sin by infidelity and unthankfulness for the Gospel, that never had it? And therefore Negative infidelity is as it were no sin in comparison; john. 15. 22. If I had not come among them they had had no sin, saith Christ. Negative I call that, when as men believe not, having no means, as infidels and Heathens, etc. And therefore as they sin without the Gospel, so they shall be damned without the Gospel; the rule of their damnation shall be the law of Nature written in their hearts; for this is an undoubted truth, No man ever lived answerable to his Rule; & therefore God hath just ground of damnation to any man, even from this that he hath not lived answerable to the rule of his own conscience; so that we need not fly to reprobation, etc. Again, 3. Reas. an other aggravation of sins against the Gospel is, Because they ●in against a better cov●nant. that they are against the better covenant; The first covenant was, D●e this and live, ●gainst which we all sinned, and were u●der the curse; But now we are under a more gracious covenant; (a covenant of mercy) Believe in the Lord Jesus Christ and we shall be saved; therefore sins now must needs be more heinous; for if we sin against the Gospel, either by presumption or despair, or else by profaneness, professing the Gospel but denying the power of it, etc. there is no remedy left for us; If a man sin against the La●, against Moral honesty and Civil Righteousness, there is a remedy in the Gospel for him; but when a man sins against the sweet love and goodness of God, in rejecting the Gospel of his dear Son, Mercy itself shall not save such an one; That must needs be a strange sin that makes a man worse than a sodomite, yet we read it shall be easier for Sodom and Go●●rrha in that day, then for those that hear the Gospel, (the blessed allurements and invitations to believe, and to lead an holy life answerable to our faith and calling) and yet live in sins against conscience, despising the precious blood of Christ. Herod was a wretched man, yet notwithstanding it was said, he added this to all, he put john in prison a Preacher of the Gospel: Luk. 3. 20. sins against the Gospel in a loose malignant Professor are many times worse than all the rest. Oh therefore take heed of sinning against the favour and goodness of God, for this will confound us a● the day of judgement, when we shall think, What, was so great mercy offered me & did I slight it in this manner? Have I lost the favour of God, eternal life, and the glorious company of the Saints in Heaven for a base pleasure of sin for a seas●n, to gratify a brutish lust? Have I lost Christ and all the Good by him for ever, only to satisfy my sinful disposition? to please a carnal friend? etc. Oh how will this lie heavy upon the soul another day! we shall not need accusers, our own hearts shall justify the sentence of God against us be it never so sharp, that we have resused mercy so often tendered to us in the blood of Christ. 2. Thess. 1. 7▪ 8. Mark what Saint Paul saith, The Lord jesus shall be revealed from heaven, in flaming fire taking vengeance upon those that know not God: and obey not his glorious Gospel; he saith not, only on those that are swearers, and profane persons, but ignorant sots that care not to know God, though they be not open sinners: H● saith not, those that persecute the Gospel or oppose it shall be punished with eternal destruction from the presence of God, (which is true) but those that sin in a less degree, s●ch as obey not the Gospel, that value not this inestimable jewel: that sell not all to buy this pearl, unto whom all the world is not dross and dung in respect of the glorious Gospel of Christ Jesus; how shall they escape which neglect so great salvation? Oh say some, this concerns not me, I thank God there is mercy in Christ, and I hope for pardon, etc. Beloved, here is the bane of men's ●oules, they will be their own Carvers, and take of the Gospel what they list; Oh so much of Christ as concerns their own good they will have, so much as concerns their pleasure and profit, so much as they may have and be proud too, and be devilish, and evil in their life and conversation too, this they allow of, and it is pity he should live that regards not Christ in justification; but so much as concerns mortification & self-denial, as crosses them in their sinful course, this they are strangers to; But (we must know) the Gospel doth not only bring salvation, but it teacheth a man to deny ungodliness & worldly l●sts, 2. Ti●. 12. to put off himself, his whole self, that he might have no judgement, nor no affection contrary to God. To make this more plainly appear, take these few instances. The very first lesson which the Gospel injoy●eth, 1. 〈◊〉. is to cut off our right hand, and pull out our right eye, (that is,) to deny ourselves in those sins which are most useful & gainful to us; now when this is pressed in particular to some that live in their secret beloved sins, presently they begin to hate this blessed truth, and the Ministry thereof; they know so much as will damn them, but so much as without the which they cannot be saved that they oppose; Contenting themselves with a bare form and outside of Religion; they come to Church, and take their Books and read and hear and receive the Sacrament, etc. and in these outward performances they▪ rest: Alas Beloved what are these? I tell you, all the privileges of the Gospel do but aggravate thy damnation, if thou art not bettered by them; for as they are in themselves invaluable privileges and even ravish the heart of a true child of God; so when they are not entertained to purpose, they make our sin the more heinous; Every man is willing to accept of Christ, but it must be upon their own terms, & what are those? So they may enjoy their worldly delights, so they may increase their estates by such unlawful means, and not be crossed; so long they are content that Christ and the Gospel shall be theirs; but otherwise if they cannot enjoy Christ upon their own terms, (that is) if they cannot go to Heaven and to Hell too, they will rather regard their own profits and pleasures, than regard Christ. Oh, how do these poor wretches delude their own souls; beloved the embracing and obeying the Gospel is a spiritual marriage betwixt Christ and the believer. Now you know in Marriage the will is given up to the Husband; the wife is no more her own, but at his disposing: So when once we are truly united unto Christ, we take him for better for worse, we must suffer with him, yea live and die with him, & esteem him above all; we must take Christ upon his own terms, or else he will not be had; if we love not him above Father and Mother (yea & life itself) we are not worthy of him; 10. Matth 37. And therefore all that do not thus obey the Gospel are rebels, and shall have the reward of rebels if they repent not in time. Were it not a comely thing (think you) for a company of Traitors that had this condition propounded to them, if you will come in and live as good subjects you shall have a pardo●, for them to go on presumptuously in their rebellion still, and think to have ●avour when they please? would not ● sharp execution be the just desert of such persons? Again, 2. Instance. Christ propounds pardon and forgiveness of sins upon this condition, that we will come in, & live as wives& as obedient subjects to his blessed Spirit, and not in swearing▪ filthiness, and other abominable courses of which the Scripture saith, 1 Cor. 6. 9 such shall 〈◊〉 inherit the kingdom of heaven; yet notwithstanding Satan hath so bewitched many poor wretches, that they think their case is good, and all shall go well with them be their lives never so loose and opposite to the ways of God; they bless themselves when God doth not bless them, but rather curse them to their faces; the Devil himself is likely to be saved as soon as such graceless persons as these, without repentance: No, no, if ever they expect a pardon, they must live as subjects: If they frame not themselves to be guided by Christ, and come under his government, to be ruled according to his will; they have nothing to do with mercy and salvation, Those mine enemies that will not have me rule over them, bring them hither, and slay them before me, Luke 19 27. etc. we mock Christ if we will not suffer him to rule us. But I cannot obey the Gospel of myself. Object. It is true, Answ. we cannot no more than we can obey the Law; nay, it is harder to obey the Gospel then to obey the Law in a man's own strength; for there are the seeds of the law in our nature, but there are none of the Gospel; that is ●eerly supernatural; the promises are above nature to apprehend them, therefore a supernatural strength is required to plant the excellent grace of faith in our hearts. But though we be as unable to believe and obey the Gospel as the Law, yet here is the difference; together with the unfolding of our miseries by the Gospel, the Spirit of God goes along to sustain us. The Law finds us dead, and gives us no strength, but leaves a man cursed still; the Gospel likewise finds us dead, but it leaves us not so, and therefore it is called the Ministry of the Spirit; Gal. 3. 5. Received you the Spirit by the Law, or by the Gospel? God's blessed Spirit goes together with the sweet message of salvation and eternal life; and this Spirit doth not only open our understandings, but incline and bend our wills and affection's to embrace the truth that is offered. Seeing therefore the Spirit which accompanieth the Gospel, is mighty and powerful in operation, let none pretend impossibility; for though they find not the sweet blaze of the Spirit at the first or second hearing; yet let them still attend upon Grace, Pro. 8. 34. waiting at wisdom's gate, and the Angel will come at length and stir the waters; God will make the m●anes effectual first or last to those that in truth of heart seek unto him; for the Gospel is the Chariot of the Spirit, and the golden Conduit through which the Spirit runs, and is conveyed to us; therefore if thou wouldst not disobey the Gospel, withstand not the Spirit of God working by the same. How the Spirit works with the Gospel's. Now the Spirit works with the Gospel by degrees. 1. It bringeth some to be willing to hear the Gospel, who yet presently neglect and disregard the the same. 2. Others are more obedient for a time (as the stony ground) but because they opened not their hearts to the working of the Spirit only, Math. 13. 20. but will be ruled partly by carnal wisdom, and partly by the Spirit, it leaves them at last altogether. 3. But some there are who give up themselves wholly to the government of Christ, to be ruled in all things by his blessed Spirit; highly esteeming the treasures of heaven, and comforts of a better life, above all the fading outward felicities which this world can afford▪ who would not to gain any earthly thing, hurt their consciences, or once defile themselves with unfruitful works of darkness; fearing lest they should in any thing dishonour Christ, or grieve his good Spirit, and to such only hath the Gospel come in power. If we would not disobey the Gospel, disobey not the Spirit. Therefore I beseech you seriously connsider of this truth if you would not disobey the Gospel, disobey not the Spirit accompanying the same; deal faithfully with your own souls. Which of you all hath not some time or other had his heart warmed with the sweet motions of God's Spirit? Oh do not resist these holy stir within you, give way to the motions of the blessed Spirit of God, second them with holy resolutions to practise the same; let them sink deep into your hearts, root them there, and never give over the holy meditation of them, till you make them your own, till you come to see Grace and the state of Christianity to be the most amiable and excellent thing in the world, & sin & carnal courses to be the most accursed thing in the world, worse than any misery, than any beggary, torment, or disgrace whatsoever. Beloved till we have our spirits wrought upon to this high esteem of good things, & to a base undervaluing of all things else, we shall rebel against Christ first or last: for until such time as the heart of man is overpowred with Grace, he cannot but disobey the Gospel, either by shutting it out altogether, or by making an evil use of what he knoweth (thereby turning the grace of God into wantonness) or else by revolting from the truth received altogether: When times of temptation come, unfound Christians will do one of these three, either despise, refuse or revolt from the truth. Therefore I beseech you let your hearts be cast into the mould and fashion of the Gospel of Christ, let it be sound bottomed and engrafted in you, that so you may grow more and more obedient to the truth revealed, and so your end shall not be theirs here, which obey not the Gospel of jesus Christ. But, Qu●st. how may I come to obey the Gospel? Beg earnestly of God in the use of the means (else prayer is but a tempting of God) that thy soul may be convinced, Answ. of what evil is in thee, and what evil is towards thee unless thou repent; How we may c●●● to obey the Gospel. Labour for sound conviction; for you shall not need to stir up a man that is condemned to seek out for a pardon, or a man that seeles the smart of his wound to get balm to cure it; oh no, when our hearts are once truly humb'●d and pierced with a sight of our sins, than Christ will be Christ indeed unto us; mercy is sweet at such a time, any thing for a Saviour then, and not before. Therefore labour every day to see more and more into the venomous & filthy nature of sin, make it as odious to thy soul as possibly thou canst, harken to the voice of conscience, give it full scope to speak what it can, that so thou mayst fly to Christ. Consider how God plagueth us in this world for sin, how it fills us with fears and horrors, causing our consciences to torment us, and fly in our faces; consider what threatenings are denounced against sin and sinners, for the time to come. Consider the fearful judgements of God upon others for sin, how it cast Adam out of Paradise, the Angels out of heaven, being so offensive to God, that it could no otherwise be expiated then by the death and blood shedding of the Lord Jesus. I beseech you let your hearts dwell upon these things, and consider with yourselves how bitter you have found it to offend God, though now it be a time of mercy. Secondly, 1 John 3. 23. consider how the Gospel lays open Christ unto us; this is his commandment, that we believe in the Lord jesus; he that commands us to do no murder, not to steal, etc. commands us likewise to believe in Christ; He commands us to love our own souls so much, as to take the remedy which may cure them; so that now it is our duty to be good to our poor souls, and we offend God if we be not merciful to our own souls. Oh what a favour is this, that God should lay a charge upon me no●●o reject my own mercy, as it is in jonah, They who follow lying vanities forsake their own mercies; Jonah 2. 8. If I do not love my own soul, and accept of mercy offered, I make God a liar, and offend his Majesty. Again, consider how God allures those that might except against mercy; Alas, I am laden with sin, (will some poor soul say) why, Matth 11. 28. Come unto me all you that are heavy ●aden, and I will case you. But I have offended God, I have broken my peace, etc. 2 Cor. 5. 20. yet I beseech you be reconciled to God, though you have offended, yet there is hope; do but consider how ready God is to help you, how continual his mercies are, and how he stretcheth out his hands to receive us. Consider further, what a sweet regiment it is to be under Christ as a King, and as an Husband; will he not provide for his own family, for his own Subjects? Beloved, it is not mere dominion that Christ stands upon, he aims at a Fatherly and Husband- like sovereignty for the good of his children and Spouse, it is their welfare he looks after; therefore I beseech you be in love with the government of Jesus Christ and his blessed Spirit, oh it is a sweet regiment; the Spirit of God leads us quietly, enlightening our understandings upon judicious grounds what to do, by strength of reason altering our natures, and bettering us every way, both in our inward and outward man; it never leaves teaching and guiding of us till it hath brought us to heaven and happiness. To conclude, mark what the Apostle saith here, What shall be the end of those that obey not the Gospel? (he cares not what they know) Many say, we have heard the Word, and we have received the Sacrament, etc. it is no matter for that, how stands the bend of your souls? what hath your obedience been, this is that God looks after; every man can talk of religion, but where is the practice? a little obedience is worth all the discourse and contemplation in the world, for that serves but to justify Gods damning of us, if we live not answerably: value not yourselves therefore by your professiō, neither judge of your estate in grace, by the knowledge of good things; nothing but the power of godliness expressed in our lives, will yield real comfort in the day of trial. And we should labour that our obedience be free and cheerful, Our obedience must be free. always upon the wing, Psal. 1103. (as we say) for that is evangelical obedience; God's people under the Gospel are a voluntary ready people, Tir. 2▪ 14. zealo●s of good works. Oh beloved, did we but consider what GOD hath done for us here, and what he means to do for us in another world, how would our hearts be enlarged in duty to his Majesty? did we but consider of his inestimable love in the Lord Christ, pardoning such wretches as we are, and not only so, but accepting our service, and us to life everlasting, taking us from the lowest misery to the highest happiness; from the lowest hell to the highest heaven, of traitors to be Sons, of slave● to be heirs of the Kingdom, & c? Oh did we but seriously consider and believe these things, how would they warm our hearts, and make us pliable and constant to every good work and way? The Apostle having tasted the sweet favour of GOD in Christ, might well use it as a motive to quicken others, (I beseech you by the tender mercies of Christ, Rom. 12. 1. etc.) He knew this was a powerful argument, and if that wrought not upon men's hearts, nothing would. Let our obedience therefore be cheerful, for now we are not in the oldness of the letter, we have not a Legal Covenant since Christ's coming, but we serve God in the newness of the Spirit, Rom. 7. 6. (that is) considering that the Spirit is given in more plenty since his ascension, we should be more spiritual and heavenly in our service of God; considering that our Head is already entered into that high and holy place, and we ere long shall be present with him, having but a spot of time to pass here below, how ready and zealous should we be in obedience to Gods will, and not suffer a heavy lumpishness and deadness of spirit to cease upon us in holy performances: but I hasten to the second Amplification. THE DIFFICULTY OF SALVATION. SERMON III. If the righteous scarcely be saved, where shall the wicked and ungodly appear? BY righteous here, What is meant here by righteous, to wit, a man endued with evangelical righteousness. is meant that evangelical righteousness which we have in the state of the Gospel, (namely) the righteousness of Christ imputed to us; for Christ himself being ours, his obedience and all that he hath, becomes ou●s also; and whosoever partaketh of this righteousness which is by faith, hath also a righteousness of sanctification accompanying the same, wrought in his soul by the Spirit of God, whereby his s●nfull nature is changed and made holy: for if any man be in Christ he is a new creature. The same Spirit that assures us of our interest in Christ, purifies and cleanseth our hearts, and worketh a new life in us, opposite to our life in the first Adam, from whence flows new works of holiness and obedience throughout our whole conversation: There must be an inward inherent righteousness before there can be any works of righteousness; an Instrument must be set in tune before it will make music; so the Spirit of God must first work a holy frame and disposition of heart in us, before we can bring forth any fruits of holiness in our lives; for we commend not the works of grace as we do the works of Art, but refer them to the worker: all that flows from the Spirit of righteousness, are works of righteousness. When the soul submits itself to the spirit, and the body to the soul, than things come off kindly. Take a man that is righteous by the spirit of God, he is righteous in all relations, he gives every one his due; he gives God his due, spiritual worship is set up in his heart above all; he gives Christ his due by affiance in him; he gives the holy Angels their due, by considering he is always in their presence, that their eye is upon him in every action he doth, and every duty he performs; the poor have their due from him; those that are in authority have their due; if he be under any, he gives them reverence and obedience, Rom. 13. 8. etc. He will owe nothing to any man but love, he is righteous in all his conversation, he is a vessel prepared for every good work: I deny not but he may err in some particular, that is nothing to the purpose, I speak of a man as he is in the disposition and bent of his heart to GOD and goodness, and so there is a thread of a righteous course, that runs along through his whole conversation; the constant tenure of his life is righteous; he hungers and thirsts after righteousness, and labours to be more and more righteous still every way, both in justification, that he may have a clearer evidence of that, as also in sanctification, that he may have more of the new creature form in him, that so he may serve God better and better all his days. Now if this man shall scarcely be saved, where shall the sinner and ungodly appear? where you have two branches. 1. The righteous shall scarcely be saved. 2. The terrible end of sinners and ungodly; Where shall they appear, etc. Now in that the righteous man thus described by me, shall scarcely be saved, consider two things. 1. That the righteous shall be saved. 2. That they shall scarcely be saved. What do I say, The righteous are saved. the Righteous shall be saved? he is saved already; This day is salvation come to thine house, Luke 19 9 (jaith Christ to Zacheus) We are saved by faith, and are now set in heavenly places together with him; Eph 2. 6. we have a title & interest to happiness already, there remains only a passage to the Crown by good works. We do not as the Papists do, work to merit that we have not, but we do that we do in thankfulness for what we have: because we know we are in the state of salvation, therefore we will show our thankfulness to God in the course of our lives. How can we miss of salvation when we are saved already? Christ our Head being in heaven, will draw his body after him; What should hinder us? the world? Alas, we have that faith in us which overcometh the world; 1 John 5. 4. as for the flesh, you know what the Apostle saith, We are not under the law, but under grace; the spirit in us always lusteth against the flesh, and subdues it by little and little; neither can Satan or the gates of hell prevail against us, for the grace we have is stronger than all enemies against us. GOD the Father is our Father in Christ, and his love and gifts are without repentance; Rom. 11. 29. when once we are in the state of salvation, 1 Pet. 1. 5. He will preserve us by faith to salvation; and we are knit to God the Son, who will lose none of his members, the marriage with Christ is an everlasting union, john. 13. 1 whom he loves he loves to the end. As for God the Holy Ghost, (saith Christ) I will send the Comforter, john 6. 14, 16. and he shall be with you to the end: The blessed Spirit of God never departs ●here he once takes up his lo●ging: there is no question therefore of the salvation of the righteous, they are as it were saved already. Let this teach us thus much, Use. that in all the changes and alterations which the faith of man is subject unto, he is sure of one thing, all the troubles, and all the enemies of the world shall not hinder his salvation; If it be possible the Elect should be deceived, Matth. 24. 24. but it is not possible. Oh what a comfort is this, that in the midst of all the oppositions and plottings of men and Devils, yet notwithstanding some what we have that is not in the power of any enemy to take from us, nor in our own power to lose, namely our salvation; set this against any evil whatsoever, and it swallows up all. Put ca●e a man were subject to an hundred deaths one after another, what are all these to salvation? Put case a man were in such grief that he wept tears of blood; alas, in the day of salvation all tears shall be wiped from his eyes. Set this (I shall be saved) against any misery you can imagine, and it will unspeakably comfort and revive the soul beyond all. But it is here said, Object. he shall scareely be saved. This is not a word of doubt, Answ. but of difficulty; it is not a word of doubt of the event, whether he shall be saved or no, (there is no doubt at all of that) but it is a word of difficulty in regard of the way and passage thither, so it is here taken, which leads me to a second point, that the way to come to salvation is full of difficulties. Because there is much ado to get Lot out of Sodom, Observ. 1. to get Israel out of Egypt, Why the righteous shall scarcely be saved. it is no easy matter to get a man out of the state of corruption; oh the sweetness of sin to an unregenerate man, oh how it cuts his very heart, to think what pleasures and what profits, & what friends, and what esteem amongst men he must part withal; what a do is there to pull him out of the kingdom of Satan, wherein the strong man held him before? Again, it is hard in regard of the sin that continually cleaves to them in this world, which doth as it were shackle them, and compass them about in all their performances, They would do well but sin is at hand; Rom. 7. 21. ready to hinder & stop them in good courses, so that they cannot serve God with such cheerfulness and readiness as they desire to do; Every good work they do, it is as it were pulled out of the fire; they cannot pray but the flesh resists, they cannot suffer but the flesh draws back; in all their doing and suffering they carry an enemy in their own bosoms that hinders them: Beloved, this no small affliction to God's people; how did this humble Paul when no other affliction laid upon him; Oh wretched man that I am, who shall deliver me from this body of death? Rom. 7. 24. it was more troublesome to him than all his irons, and pressures whatsoever. Besides, it is a hard matter in regard of Satan, for he is a great enemy to the peace of God's children; when they are once pulled out of his kingdom, he sends floods of reproaches and persecutions after them, and presently sends hue and cry as Pharaoh after the Israelites, oh how it spites him? What? shall a piece of dust and clay be so near God, when I am tumbled out of heaven myself? though I cannot hinder him from salvation, I will hinder his peace and joy, he shall not have heaven upon earth, I will make him walk as uncomfortably as I can; thus the Devil as he is a malignant creature, full of envy against God's poor Saints, so he is a bitter enemy of the peace and comfort which they enjoy, and therefore troubles them with many temptations from himself and his instraments, to interrupt their peace, and make the hearts of God's people sad all he can. Then by reason of great discouragement & i'll usage which they find in the world form wi●ked men, who are the Devils pipes, led with his spirit to vex and trouble the meek of the earth; (for though they think not of it, Satan is in their devilish natures) he joins and goes along with their spirits in hating and opposing the Saints of God: for indeed, what hurt could they do but by his instigation? How are good men despised in the world? How are they made the only Butt to shoot at? Alas beloved, we should rather encourage men in the ways of holiness; we see the number of such as truly fear God is but small, soon reckoned up, they are but as grapes after the vintage, or a few berries after the shaking; Mieha. 7. 1. one of a City, Jer. 3. 14. two of a Tribe, they have little encouragement from any, but discouragements on all sides. Besides this, Scandal makes it a hard matter to be saved; to see evil courses and evil persons flourish and counten anced in the world; Oh it goes to the heart of God's people, & makes them slagget at God's providence; it is a bitter temptation and shakes the faith of holy men as we see Psal. 73. Psal. 73. Again, J●●. 12. 1. 2. it makes the heart of a good Christian bleed within him, to see scandals arise from professors of the Gospel, when they are not so watchful as they should be, but bring a reproach upon Religion by their licentious lives. Yea Gods children suffer much for their friends, whose wicked courses are laid to their charge, and sometimes, even by their friends for whilst they live here, the best of all are subject to some weakness or other, which causeth even those that are our in●ouragers through jealousy or corruption, one way or another, to dishearten and trouble us in the way to heaven. This likewise makes the way difficult, we are too to apt to offend God daily, giving him just cause to withdraw his spirit of comfort from us▪ Which makes us go mourning all the day long, wanting those sweet refreshments of spiritual joy and peace we had before; the more comfort God's child hath in communion with God, the more he is grieved when he wants it; When Christ wanted the sweet solace of his Father upon the Cross, how did it trouble him? My ●od, my God, why hast thou for saken me? How did he sweat water and blood in the garden, when he felt but a little while his Father's displeasure for sin? Thus is it with all God's children, they are of Christ's mind in their spiritual desertions. And when they have gotten a little grace how difficult is it to keep it? to keep ourselves in the sense of God's love? To manage our Christian State aright? to walk worthy of the Gospel, that God may still do us good and delight to be present with us? What a great difficulty is it to be always striving against the Stream, and when we are cast back, to get forward still, and not be discouraged till we come to the haven? None comes to heaven, but they know how they come there. Now God will have it thus to sweeten heaven unto us; Why God will have the righteous with such difficulty saved. after a conslicting life peace is welcome, heaven is heaven indeed after trouble; we can relish it then. Because God will discard hypocrites, in this life; who take up so much of Religion, as stands with their case and credit in the world, avolding every difficulty which accompanies godliness, but so they may swim two ways at once, go on in their lusts still and be religious withal, this they approve of; therefore God will have it a hard matter to be saved to frustrate the vain hopes of such wretches▪ Alas, it is an easy matter to be an hypocrite, but not to live godly. If the righteous be saved with much ado, than never enter upon the profession of Religion with vain hopes of ease and pleasure, Use that it shall be thus and thus with thee etc. herein thou dost but delude thy own soul, for it will prove otherwise Forecast therefore what will fall, and get provision of grace before hand to sustain thee. As if a man were to go a dangerous journey, he provides himself of weapons pons and cordials and all the encouragements he can lest he should faint in the way; where. as he that walks for his pleasure provides nothing, he cares not for his weapon or his cloak, because if a storm comes he can run under shelter or into a house etc. He that makes Religion a recreation can walk a turn or two for his pleasure, and when any difficulty arises, can retire and draw in his horns again. An hypocrite hath his reservations and politic ends, and therefore what needs he any great provision to support him when he knows how to wind out of trouble well enough, rather than to stand courageously to any thing. But a true Christian that makes it the main work of his life to please God, arms himself for the worst that can befall him, and will be saved through thick or thin, smooth or rough, whatsoever comes on it, so God will save his soul he cares not; but rejoiceth (with Paul) if by any meanus he can attain the resurrection of the dead, Ph●l 3. 11. by any means, it is no matter what; Let fire and fagott meet with him, yet he is resolved not to retire for any trouble or persecution whatsoever that stands between him and happiness. He is purposely armed to break through every opposition to the best things and what ever may separate his soul from the favour of God. I beseech you beloved think of these things, How to make the way to heaven e●sie. and let it be your wisdom to make the way to heaven as easy as you can; to this end beg the Spirit of Christ, you know the holy spirit is full of life and strength, it is a spirit of light and comfort and whatsoever is good; the spirit of God is like the wind; as it is subtle in operation and invisible, so it is strong and mighty, it bears all before it; Oh therefore get this blessed spirit to enlighten thee, to quicken thee, to support thee, etc. and it will carry thy soul courageously along, above all oppositions and discouragements whatsoever in the way to happiness. Get likewise the particular graces of the Spirit, which will much cheer thee in thy Christian course; above all labour for a spirit of humility; an humble man is sit to do or suffer any thing; a proud man is like a gouty hand, or a swollen arm, unfit for any Christian performance, he is not in a state to do good; but an ●umble man is thankful that God will honour ●im so far as to let him suffer for the cause of Christ; he is wondrous empty and vile in his own eyes, and admires why God should reserve such infinite matters for so base a worm as he is. When Christ would have us take his yoke upon us, he advises us to learn of him to be meek and lowly, Matth. 11. 29 etc. Some might say, This yoke is heavy, it will pinch me and gall me: No, saith our Saviour, it shall be very light and easy; but how shall I get it to be so? Why, get but an humble and meek spirit, and that will bring rest to your souls. Again, labour for a spirit of love; Love is strong as death; it will carry us through all. The love of Christ in the Martyrs when the fire was kindled about them, made them despise all torment's what soever: this will warm our hearts, and make us go cheerfully to work. Let but a spirit of love be kindled in God's child, and it is no matter what he suffers; cast him into the fire, cast him into the dungeon, into prison, whatsoever it be, he hath that kindled in his heart, which will make him digest any thing. We see the Disciples when they had the spirit of Christ within them, to warm their hearts, what cared they for whipping or Stocks, & c? You see even base carnal love will make a man indute poverty, disgrace, what not? and shall not this fire that comes from heaven, when it is once kindled in our hearts prevail much more? what will make our passage to heaven sweet if this will not? Nothing is grievous to a person that loves. Exercise your hope likewise, set before your eyes the crown and kingdom of heaven, those admirable things contained in the Word of GOD, which no tongue can ●xpresse; let hope feed upon these de●cates, cast Anchor in heaven, and see if it will not make thee go on cheerfully in a Christian course? Faith will overcome the world, all the snares of prosperity that would hinder us on the right hand. Faith, it presents things of a higher nature to the soul, better than they; faith likewise overcomes temptations on the left hand, all terrors and discomforts whatsoever, it considers these are nothing to the terror of the Lord; therefore faith is called the evidence of things not seen, Heb. 11. 1. because it presents things that are absent as present to the soul: If life and happiness be once truly presented to our hearts, what can all the world do to hinder our passage thither? Lastly, we should much endeavour the mortification of our lusts; for what is it that makes the way to heaven irk some unto us: Is it not this corrupt and proud flesh of ours? which will endure nothing, no not the weight of a straw, but is all for ease and quiet, etc. It is not duty which makes our way difficult, for it was meat and drink to Christ to do the will of his father. John 4. 34. Why is it not so with us? Quest. Because he was borne without sin, Answ. when Satan came he found nothing (of his own) in him; but when he solicits us, he finds a correspondency betwixt our corrupt hearts and himself, whereby having intelligence what we haunt, & what we love, he will be sure to molest us: the less we have of the works of Satan in us, the less will be our trouble; and the more we do the will of God, and strive against our corruptions, the more will make holy duties delightful to us; but if we favour and cherish corruption, it will make Religion harsh; for the ways of wisdom are ways of pleasure in themselves, and to the regenerate, etc. I come now to the second clause. Where shall the sinner and ungodly appear. By sinner he means him that makes a trade of sin, What he mea●e●, by sinner. as we say, a man is of such a trade, because he is daily at work of it, and lives by it; so a man is a trader in sin, that lives in corrupt courses; for it is not one act that denominates a sinner, but the constant practice of his life. Now this question, Where shall the ungodly appear, implies a strong denial, He shall be able to appear no where, especially in these three times. 1. In the day of public calamity, when God judgements are abroad in the world; the wicked are as Chaff before the wind, as wax before the Sun, as stubble before the fire: when God comes to deal with a company of graceless wretches, how will he consume and scatter them, and sweep them away as dung from the face of the earth? he will universally make a riddance of them all at once: where shall a Naball stand when judgement comes upon him? 1 〈◊〉. 25. alas, his heart is become a stone; Where shall Balthasar appear when he sees a hand-writing upon the wall? Dan. 5. Oh how the wicked tremble and quake when G O D cometh to judge them in this world, though they were a terror to others before? But where shall they stand in the hour of death? when the world can hold them no longer, when friends shall forsake them, when GOD will not receive them, when Hell is ready to devour them, etc. And lastly, Where shall the sinner appear at the day of judgement, that great and terrible day of account, when they shall see all the world in a combustion round about them, and the Lord Jesus coming in flaming fire, with his mighty Angels, to take vengeance on such as obey not the Gospel? 2 Thess. 1. 8. how will they then call for the Mountains to cover them, and the Hills to fall upon them to hide them from the face of him that sitteth on the Throne, Rev. 6. 16. and from the wrath of the Lamb, etc. Beloved, I beseech you let the meditation of these things sink deep into your hearts, dwell upon them, remember that they are matters which nearly concern your soul, and no vain words touching you and your welfare. THE SAINT'S SAFETY IN EVIL TIMES. SERMON IIII 1 PET. 4. 19 Wherefore let them that suffer according to the will of God commit their souls to him in well doing, as to a faithful Creator. THough Divinity be clear in other differences from carnal or natural reasons; yet it hath hom●geniall reasons and grounds Of its own, whence come inserences as natural as for the tree to bear fruit, or the Sun to shine; so upon the former divine grounds (for it is a matter of suffering wherein we must have pure Divinity to support our souls) The Aposlle comes to bring a spiritual inference suitable to the same, in the words read unto you: Wherefore concluding all to be true that was said before, Let them that suffer, etc. Wherein consider, 1. That the state and condition of God's children is to suffer. 2. The dispensation of that suffering, (they suffer not at all adventures, but) according to the will of GOD. 3. Their duty in this estate, namely, to commit the keeping of their souls to God. In the duty we have these particulars comprehended. 1. An action, To commit. 2. An object, what we must commit, the soul. 3. The person to whom, to God. 4. The manner, in well doing. Lastly, the reason which should move us hereunto, employed in these words, as unto a faithful Creator. Whatsoever may support the doubting of a godly man in any trouble, and enforce upon him this duty of committing his soul to God, is briefly coprised in this, that God stands in that near relation of a Creator, yea, of a faithful Creator to us; this is the scope of the words. Observ. 1. Obser. 1. That the state of God's children is to suffer, That the state of God's chil●● diem is to suffer. yea, to suffer of God, for sometimes he seems to be an enemy to his dearest servants, as unto job; but chiefly they are in a militant estate and condition here. Because they live among those that they cannot but suffer from wheresoever they live: Why Gods children must suffer here. Suppose they live among Christians, yet there are many Christians in name, that are not so in deed, there hath been secret underminers in all ages, and what else may they look for but suffering from these? All that ever truly ●eared GOD, and made conscience of their ways, have found afflictions among false brethren: It was never heard of that a Sheep should pursue a Wolf. They must suffer also in regard of themselves, for the truth is, the best of us all have many lusts to be subdued, and a great deal of corruption to be purged out, before we can come to heaven, that pure and holy place, into which no unclean thing can enter. Though a Garden he never so fruitful, yet after a shower it will need weeding; so after long peace the Church of God gathers Soil, and needs cleansing. But some carnal wretch will say, Object. I thank God I never suffered in my life, but have enjoyed peace and prosperity, and my hearts content in every thing. Then suspect thyself to be in a bad estate, Answ. for every true Christian suffers in one kind or other, In the best estate there will be suffering one way or other. either from without or within; sometimes Gods children are troubled more with corruption than with affliction; at other times their peace is troubled both with corruption within, and with affliction without; at the best they have sufferings of sympathy. Shall the members of Christ suffer in other countries, and we profess ourselves to be living members, and yet not sympathise with them? we must be con●●rmable to our Head, before we can come to heaven. But the dispensation of our suffering is according to the will of God, where note two things. 1. That its Gods will be should suffer. 2. When we suffer we suffer according to his will. To pass briefly over these, as not being the thing I aim at. God's will concerning our suffering is permissive in respect of those that do us harm, but in regard of our patient enduring injuries, it is his approving and commanding will; we are enjoined to suffer, and they are permitted to wrong us. It seems then there is some excuse for those that persecute the Saints, Object. they do but according to Gods will, and if it be so who dares speak against them? It is not God's commanding will, Answ. but his suffering will; he useth their malice for his own ends; God lets the rain loose upon their necks; as a man is said to set a dog upon another when he unlooseth his chain; so God is said to command them, when he lets them loose to do mischief; they are full of malice themselves, which God useth as Physicians do their poison to cure poison; God and they go two contrary ways, as a man in a ship walks one way, but is carried another. In the death of Christ the will of judas and the rest went one way, and Gods will another; so in all our sufferings, when God useth wicked men, their will is destructive and hostile, but Gods will is clean otherwise, aiming at the good of his people in all this. Nebuchadnezar did the will of God in carrying the people captive, Esay. 10. how ever he thought not so. Esay 10. 7. Every sinful wretch that offers violence to the poor Saints, imagine they do God good service in it, when as indeed they do but execute the malice and venom of their own hearts. In the highest heavens (as they say in Philosophy) the first thing moved is by a violent motion; the Sun is carried about the heavens violently, against its own proper motion, which inclines to a clean contrary course; so GOD dealeth with wicked men, he carries them they know not whither; they are set to do mischief, and God useth their sinful dispositions for his own ends, which plainly shows, that God is without all fault, and they without all excuse. But observe further, Obser. that we never suffer but when God will; That we never suffer, but wh● God will. and beloved, his will is not, that we should always suffer: (though generally our estate be so in one kind or other) God is not always chiding, Psal. 103. 9 but hath times of breathing and intermission, which he vouchsafes his children for their good. He knows if we had not some respite, some refreshment, we should soon be consumed and brought to nothing: Psal, 103. 14. The Lord knows whereof we are made, and considers we are but dust; therefore he saith, Though for a season you are in heaviness, 1 Pet. 1. 6. yet rejoice, etc. And this the Lord doth o●t of mercy to his poor creatures, that they might not sink before him, but gather strength of grace, and be the better fitted to bear further crosses afterwards. You know, Acts 9 after Saul's conversion, when he was become a Paul, than the Church had rest, and increased in the comforts of the Holy Ghost; Acts 9 31. God gives his people pauzing times, some lucida intervalla; our time of going into trouble is in God's hands; our time of abiding trouble is in God's hand, our time of coming out is in gods hands: As in our callings he preserves our going our and our coming in, so in every trouble that befalls us we come in and tarry there, and go out of the same when he pleaseth. He brings us to the fire as the Goldsmith puts his metals, and holds them there, till he hath refined them, & purged out the dross, and then brings them out again, Our times (as David saith excellently) are in thy hands, O Lord. Psal. 31. 15. Beloved, if our times were in our enemy's hands, we should ●ever come out; if they were in our own hands, we would never stay in trouble, but come out as soon as we come in; nay, we would not come into trouble at all if we could choose. Beloved, every thing of a Christian is dear unto God, Psal. 116. 15. his health is precious, his blood is precious, especially precious to the Lord is the death of his Saints: Do you think therefore he will let them suffer without his will? No, he will have a valuable consideration of all those that are malignant Persecutors of his people, at last; and it is for matters better than life that God lets his children suffer here; for alas, this life is but a shadow, as it were nothing; God regards us not as we are in this present world, but as stranger's; therefore he suffers us to sacrifice this life, upon better terms than life, or else he would never let us suffer for his truth, and seal it with our dearest blood, as many of the Saints have done. I beseech you therefore, Use. considering all our sufferings are by the appointment and will of God; let us bring our souls to an holy resignation unto his Majesty, not looking so much to the grievance we are under, as to the hand that sent it; we should with one eye consider the thing, with another eye the will of GOD in the same. When a man considers, I suffer now, but it is by the will of God, he puts me upon it, how cheerfully will such a one commit his soul to the Lord? It is as hard a matter to suffer God's will, as to do his will; Passive obedience is as hard as active; in the active, we labour that what we do may please God, in the Passive we must endeavour that what he doth may please us; our hearts are as untoward to the one as to the other; therefore let us beg of GOD to bring our wills to the obedience of his blessed will in every thing: Would you have a pattern of this? Look upon our blessed Saviour, to whom we must be comformable in obedience, if ever we will be conformable in glory: Lo I come (saith he) I am ready to do thy will O Lord; Heb. 10. 9 what was the whole life of Christ, but a doing and a suffering of Gods will? Behold, it is written in the Volume of thy Book, Vers. 7 that I should do thy will; and here I am ready pressed for it. It should he therefore the disposition of all those that are led by the spirit of Christ, (as all must be that hope to reign with him) to be willing to suffer with Christ here, and say with him, Lord, I am here ready to do and suffer whatsoever thou requirest; when once we are brought to this, all the quarrel is ended between God and us. I come now to that which I chiefly intent, which is the Christians Duty. Let him commit his soul to God in well doing; wherein observe. 1. The manner how he must commit, in well doing. 2. What, his soul. 3. To whom, to God. 4. The reasons moving, employed in these words, as unto a faithful Creator. Now this well doing must be distinguished into two times. 1. Before our suffering; when a son of belial shall offer violence to a poor Saint of God, what a comfort is this, that he suffers in well doing; Oh beloved, we should so carry our selves that none might speak evil justly against us, that none, unless it were wrongfully might do us hurt; we should be in an estate of well doing continually in our general and particular callings, we must not go out of our sphere, but serve God in our standings, that if trouble comes it may find us in a way of well pleasing, either doing works of charity, or else the works of our particular calling, wherein God hath set, us; In all that befalls thee look to this, that thou suffer not as an evil doer. So likewise in suffering we must commit our souls to God in well doing in a double regard. 1. We must carry ourselves generally well in all our sufferings. 2. In particular, We must do well to them that do us wrong. First, I say, in affliction our carriage must be generally good in respect of God, by a meek behaviour under his hand, without murmuring against him. 2. In regard of the cause of God, that we betray it not through fear or cowardice, through base aims and intentions, etc. but endeavour to carry it with a good conscience in all things; when we make it clear by managing any thing, that we are led with the cause and conscience of our duty, it works mightily upon them that wrong us. 1. It wins those that are indifferent; and, 2. Confounds the obstinate, and stops their mouths. Therefore let us carry ourselves well, not only before, but in suffering; we may not fight against them with their own weapons, (that is) be malicious as they are malicious, and rail as they rail: Beloved, this is as if a man should see another drink poison, and he will drink too for company; he is poisoned with malice, and thou to revenge thyself, wilt be poisoned too. What a preposterous course is this? Ought we not rather to behave ourselves as befits the cause of Christ, as becomes our Christian profession, and as befits him whose children we are. We should have an eye to God, and an eye to ourselves, and an eye to others, and an eye to the cause in hand, so we shall do well. We must not commit our souls to God in idleness, doing nothing at all, nor yet in evil doing, but in well doing; We must have a care (if we would suffer with comfort) not to study how to avoid suffering by tricks, so to hurt the cause of Christ; this is to avoid suffering, by sin, to leap out of one danger into another. Is not the least evil of sin worse than the greatest evil of punishment? What doth a man get by pleasing men to displease God? perhaps a little ease for the present. Alas, what is this to that unexpressible horror and despair, which will one day seize upon thy soul eternally for betraying the blessed cause and truth of Christ? How can we expect God should own us another day, when we will not own him in his cause, and his members, to stand for them now; think on that speech of our Saviour, Whosoever shall be ashamed of me, M●rke 8. 38. or of my words in this adulterous and sinful generation, of him shall the Son of man be ashamed when he cometh in the glory of his father. Therefore avoid not any suffering, by sin; see how blessed S. Paul carried himself in this case, The Lord (saith he) hath delivered me, and will deliver me; from what, from death? no, from every evil work. What, will God keep him from evil sufferings? No, for immediately after, he was put to death; what then? why he will preserve me from every evil work, that is, from every sinful act, which may hurt the cause of Christ, or blemish my profession; this was it Paul chiefly regarded; not whether he will preserve me from death or trouble, I leave that to him; but this I hope and trust to, that he will preserve me from every evil work to his heavenly kingdom. Thus should it be with every Christian in the cause of religion, or in a cause of justice, etc. for there is not any good cause but it is worth our lives to stand in, if we be called to it; It is necessary we should be just, it is not so necessary we should live; A Christians main care is how to do well, and if he can go on in that course, he is a happy man. But I cannot do well, Object. but I shall suffer ill. Labour therefore to carry thyself well in suffering evil; Answ. not only in the general, but even in particular towards those persons that do thee wrong; endeavour to requite their evil with good; there is a great measure of selfe-deniall required, to be a Christian, especially in matter of revenge, to pray for them that carseus, to do good to them that persecute us, etc. and so heap coals of fire upon our enemy's heads. How is that? There are, 1 Coals of Conversion. 2. Coals of Confusion. You know Coals do either melt or consume; How in suffering we heap coals of fire. if they belong to God we shall heap coals of fire to convert them, and make them better by our holy carriage in suffering: If they be wicked graceless wretches, we shall heap coals of fire to consume them; for it will aggravate their just damnation, when they do ill to those that deserve well of them. Some will say, Object. Christianity is a strange condition, that enforceth such things upon men, that are so contrary to Nature. It is so indeed, Answ. for we must be new moulded before ever we can come to heaven; we must put off our whole self, and he is gone a great way in Religion, that hath brought his heart to this pass: None ever overcame himself in these matters out of religious respects, but hefound a good issue at last. It is a sweet evidence of the state of grace, (none better) when a man can love his very enemies, and those that have done him most wrong; it is an argument, that such a man hath something above nature in him. What is above nature if this be not, for a man to overcome himself in this sweet appetite of revenge? Revenge is most natural to a man, it is as Sugar, (as the Heathen saith) and for a man to overcome himself in that, it argues the power of grace and godliness in such a one. As Christianity is an excellent estate, an admirable advancing of a man to a higher condition, so it must not seem strange for those that are Christians, to be raised to a higher pitch of soul than other men. S●e how our Saviour dealt in this particular, Luke 23. 34. Father, forgive them, they know not what they do; and so likewise Stephen, (being led by the same spirit of Christ) desired God not to lay this sin to their charge; Act. 7. 60. and so all the Martyrs in the first state of the Church, (when the blood of Christ was warm, and the remembrance of Christ was fresh) were wont to pray for their enemies, committing their souls to God in well doing. I beseech you let us labour by all means possible to bring our hearts hereunto, The excellent victory of ●uffering. if any thing overcome, this will do it, to suffer well. The Church of God is a company of men that gain and overcome by suffering in doing good: Thus the Dove overcomes the Eagle, the Sheep overcomes the Wolf, the Lamb overcomes the Lion, etc. It hath been so from the beginning of the world, meek Christians by suffering quietly, have at length overcome those that are malicious, and have gained even their very enemies to the love of the truth. What shall we think then of the greatest part of the world, who never think of suffering, (which is the first lesson in Christianity) but study their ease and contentment, accounting the blessed Martyrs too prodigal of their blood, etc. Others there are, who if once they come to suffer, presently fall to shifting and plotting, how to get forth again by unlawful means, oftentimes making shipwreck of a good conscience, and dishonouring the Gospel of God. I beseech you consider these things. Every man would have Christ, and be religious, so long as they may enjoy peace and quietness; but if once trouble or persecution arises, then farewell religion, they cast off their profession then. I wish this were not the case of many seeming Christians in these our days. But suppose a man carry himself ill in suffering? There is not the least promise of comfort in Scripture to such a man, unless he return, and seek the Lord by timely repentance, for all encouragement is to well doing: Oh what a pitiful thing is it for the soul to be in such a state, as that it dares not commit itself to God? A man in evil doing cannot go home to his own conscience for comfort, nor have any inward peace in the least action he performs, so long as he doth it with false aims, and carnal affections, etc. who would deprive himself of the comfort of suffering in a good cause for want of integrity? I beseech you therefore carry yourselves well in any thing you either do or suffer, otherwise no blessing can be expected; for we tempt the Lord, and make him accessary to us, when we commit our souls to him in ill doing: Even as your Pirates and other Miscreants in the world, that will rob, and steal, and do wickedly, and yet pray to G O D to bless them in their base courses; what is this but to make G O D like themselves, as if he approved their thest and horrible blasphemy? But what must we commit to God in well doing? the keeping of our souls: The soul is the more excellent part, witness he that purchased the same with his dearest blood; Mar. 8. 36. What will it profit a man (saith our Saviour) to gain the whole world and lose his own soul? who could know the price of a soul better than he that gave his life for redemption of it? yea, if the whole world were laid in one balance and the soul in another, the soul were better than all. Therefore whatsoever estate thou art in, let thy first care be for thy soul, that it may go well with that. You know in any danger or combustion, (suppose the firing of an house) that which a man chiefly looks after is his jewels and precious things, I have some wealth in such a place, if I could but have that I care for no more, let the rest go: So it is with a Christian, whatsoever becomes of him in this world, he looks to his precious soul, that that may be laid up safely in the hands of God. Suppose a man were robbed by the high way, and had some special jewel about him, though every thing else were taken a way from him, yet so long as that is lest, he thinks himself a happy man, and saith, they have taken a way some luggage, but they have lest me that which I prise more than all: so it is with a Christian, let him be stripped of all he hath, so his soul be not hurt, but all safe and well there, he cares not much. But what should we desire our souls to be kept from in this world? Quest. From sin and the evil consequents thereof. Answ Beloved, we have great need our souls should be kept by God, for alas, what sin is there but we shall fall into it, unless God preserve us in peace and comfort, and assurance of a better estate; what would become of our poor souls if we had them in our own keeping? Achitophel had the keeping of his own soul, and what became of him? first, he did run into the sin of Treason, and afterwards (being a wicked Politician, and an Atheist having no delight in God) was the executioner of himself. We shall be ready (as job saith) to tear our own souls if God hath not the keeping of them; we shall tear them with desperate thoughts, as judas, who never committed his soul to God, but kept it himself, and we see what became of him. The Apostle bids us go to God in prayer, and committing our souls to him, to keep from sin, despair, distrust, and all spiritual evil whatsoever, Phillip 4. 7. and then the peace of God which passeth all understanding (as the word in the Original is) shall guard our souls in Christ; our souls have need of guarding, and we of ourselves are not sufficient to do it, therefore we should commit them unto God, for except he preserve us we shall soon perish. I am ashamed to speak of it, Wicked men think that they have no souls. and yet notwithstanding the courses of men are such, that they enforce a man to speak that which he is even ashamed of; What do I speak of committing your soule● to God, when many thousands in the world live as if they had no souls at all? I am persuaded that your common swearers, & profane wretches, who wrong their souls to pleasure their bodies, and prostitute both body and soul, and all to their base lusts, think for the time that they have no souls, they think not that there is such an excellent immortal substance breathed into them by God, which must live for ever, in eternal happiness or endless misery; Did they believe this they would not wound and stain their precious souls as they do, they would not obey every base lust out of the abundance of prophancnes in their hearts, even for nothing, as many notorious loose persons do: Oh could we but get this principle into people, that they have immortal souls which must live for ever, they would soon be better than they are; but the Devil hath most men in such bondage, that their lives speak that they believe they have no souls, by their-ill usage of them. But must we not commit our bodies and our estates to God, Object. as well as our souls? Yes, Answ. all we have, for that is only well kept, which G O D keeps, but yet in time of suffering we must be at a point with these things; if God will have our liberty, if he will have our wealth, if he will have our life and a●●, we must hate all for Christ's sake; but we must not be at such a point with our souls, we must keep them close to God, and desire him to keep them in well doing. Suppose it come to an exigent, Object, that we must either sin and hurt our souls, or else lose all our outward good things. We must desire God to preserve our souls, Answ. whatsoever becomes of these; Our chief 〈◊〉 must be 〈◊〉 souls. our principal care must be that that be not blemished in the least kind; for alas, other things must be parted with first or last, this body of ours, or whatsoever is dear in the world must be stripped from us, and laid in the dust ere long. But here is our comfort, though our body be dead, yet our souls are themselves still; dead S. Paul is Paul still: our body is but the case or tabernae le wherein our soul dwells; especially a man's self is his soul, keep that and keep all. I beseech you therefore, as things are in worth and excellency in God's account, let our esteem be answerable: you have many compliments in the world, how doth your body, etc. mere compliments indeed, but how few will inquire how our souls do, alas, that is in poor case; the body perhaps is well looked unto, that is clothed, and care taken that nothing be wanting to it, but the poor soul is ragged and wounded, and naked; Oh that men were sensible of that miserable condition their poor souls are in? Beloved, the soul is the better part of a man, and if that miscarries, all miscarries; if the so●le be not well, the body will not continue long in a good estate. Bernard saith sweetly, Oh body, thou hast a noble guest dwelling in thee, a soul of such inestimable worth that it makes thee truly noble; what soever goodness and excellency is in the body, is communicated from the soul; when that once departs, the body is an unlovely thing, without life or sense, the very sight of it cannot be endured of the dearest friends: What an incredible baseness is it therefore, that so precious a thing as the soul is, should serve these vile bodies of ours; Let the body stay its leisure; the time of the resurrection is the time of the body; in this life it should be serviceable to our souls in suffering and doing whatsoever God calls us unto; Let our bodies serve our souls now, and then body and soul shall for ever after be happy; whereas, if we, to gratify our bodies do betray our souls, both are undone. Beloved, the Devil and devilish minded men (acted with his spirit) have a special spite to the soul: Alas, what do they aim at in all their wrongs and injuries to God's children? Do they care to hurt the body? indeed they will do this rather than nothing at all; they will rather play at small game than sit out: the Devil will enter into the Swine, rather than stand out altogether; some mischief he will do however; but his main spite is at the soul, to vex and disquiet that, and taint it with sin all he can. Considering therefore that it is Satan's aim to unloose our hold from God, by defiling our souls with sin, so to put a divorce betwixt his blessed Majesty and us; oh let it be our chief care to see to that which Satan strikes at most. He did not so much care in jobs trouble for his goods, or for his house, or children, etc. alas, he aimed at a ●urther mischief than this, his plot was how to make him blaspheme and wound his soul, that so there might be a difference betwixt God and him: He first tempts us to commit sin, and afterwards to despair for sin. Quest. But to whom must the soul be committed? Ans. Commit the keeping of your souls to God; Our souls must be committed to God. Indeed he only can keep our souls; we cannot keep them ourselves, neither can any thing else in the world do it. Some when they are sick will commit themselves to the Physician, and put all their trust in him; when they are in trouble they will commit themselves to some great friend; when they have any bad naughty cause to manage, they will commit themselves to their purse, and think that shall bear them out in any thing; one thinks his wit and policy shall secure him, another that his shifts may shelter him, etc. and indeed the heart of man is so full of Atheism, that it can never light upon the right object, to trust God alone, until it sees every thing else fail, as being insufficient to support the soul, or to yield any solid comfort in times of extremity and distress. But why must we commit our souls to God? Quest. Because he is a faithful Creator: Ans. Whence observe, That the soul of man being an understanding Essence, Obser. will not be satisfied and settled without sound Reasons: Our soul is not sati fied but by strong and sound Reasons. Comfort is nothing else but reasons stronger than the evil which doth afflict us; when the reasons are more forcible to case the mind, than the grievance is to trouble it: It is no difficult matter to commit our souls to God, when we are once persuaded that he is a faithful Creator. A man commits himself to another man, & hath no other reason for it, but only he is persuaded of his ability and credit in the world, that he is a man of estate and power to do him good; so it is in this business of Religion, our souls are carried to any thing strongly, when they are carried by strong reasons; as in this particular of trusting God with our souls, when we see sufficient reasons inducing thereto, we easily resign them into his hands: This shows, that Popery is an uncomfortable Religion, which brings men to despair; they have no reason for what they maintain: What reason can they give for their doctrine of doubting, transubstantiation, perfect obedience to the law, etc. these are unreasonable things, the soul cannot yield to such absurdities, it must have strong reasons to establish it, as here, to consider Godas a faithful Creator, etc. there is something in God to answer all the doubts and fears of the soul, and to satisfic it in any condition whatsoever. This is the very foundation of Religion; not that any worth can accrue to the Creator from the creature, but that there is an All sufficiency in the Creator to relieve the poor creature. If a man consider in what order God created him, it will make him trust God; Paradise and all in it were ready for him so soon as he came into the world. God created us after his own Image, that as he was Lord of all things, so we should be Lord of the creatures, they were all at his service, that he might serve God; therefore after every thing else was created he was made, that so God might bring him as it were to a table ready furnished. And not only in nature, but in holiness, having an immortal and invisible soul, resembling God. We must take God here as a Creator of our whole man, body and soul, and of the new creature in us; God made man at the first, but that was not so much as for God to be made man, to make us new creatures: God created our bodies out of the dust, but our souls come immediately from himself, he breathed them into us; and in this respect he is a higher Creator than in the other; for when we had marred our first making, and became more like beasts than men, (for indeed every one that is not like God, sympathizeth with beasts or Devils one way or other) God in Christ made us new again; yea, God became man, to enrich us with all grace and goodness, to free us from the hands of Satan, and bring us to an eternal estate of communion with himself in heaven; for all the old heaven, and the old earth shall pass away, and the old condition of creatures, and a new life shall be given them: God that made the new heaven and the new earth, hath made us for them. Considering therefore that God gave us our first being, and when we were worse than naught, gave us a second being, in regard of our new creation, how should it stir us up to commit our souls unto him? especially if we consider that in him we live and move and have our being, Act 17. 28. that there is not the least thought and affection to goodness in us, but it comes from God, we are what we are by his grace. What is the reason that love descends so much? Quest. Because a man looks upon that which is his own, Ans. and loves it; now God looks upon us, as upon those into whom he hath infused mercy and goodness, and he loves his own work upon us, and therefore having begun a good work, will perfect the same: Do not men delight to polish their own work? As in the first creation God never took off his hand till he had finished his work; so in the second creation of our souls, he will never remove his hand from the blessed work of grace, till he hath perfected the same; therefore we may well commit our souls to him. But suppose a man be in a desperate estate, Object. and hath no way of escaping? Remember that God is the same still, Answ. he hath not forgot his old Art of creating, but is as able to help now as ever, and can create comforts for thee in thy greatest troubles. As in the first creation he made light out of darkness, order out of confusion; so still he is able out of thy confused and perplexed estate, to create peace and comfort: Thou knowest not what to do perhaps, thy mind is so troubled and disquieted; why, commit thy soul to God, he can raise an excellent frame out of the Chaos of thy thoughts, therefore be not dismayed, consider thou hast God in covenant with thee, and hast to deal with an Almighty Creator, who can send present help in time of need. Dost thou want any grace? dost thou want spiritual life? go to this Creator, he will put a new life into thee; he that made all things of nothing can raise light out of thy dark mind, and can make fleshy thy stony heart, though it be as hard as a rock; Therefore never despair, but frequent the means of grace, and still think of God under this relation of a Creator, and when he hath begun any good work of grace in thee, go confidently to his Majesty, and desire him to promote and increase the same in thy heart and life; Lord, I am thy poor creature, thou hast in mercy begun a blessed work in me, and where thou hast begun, thou hast said thou wilt make an end: When thou createdst the world, thou didst not leave it till all was done; and when thou createdst man thou madest an end; Now I beseech thee perfect the new creature in my soul: as thou hast begun to enlighten mine understanding and to direct my affections to the best things; so I commit my soul unto thee for further guidance and direction to full happiness. THE SAINT'S SAFETY IN EVIL TIMES. SERMON V. 1 PET. 4. 19 Wherefore let them that suffer according to the will of God, commit their souls to him in well doing, as to a faithful Creator. I Am now to treat of that other Attribute of GOD, which should move us to trust in him, namely, as he is a faithful Creator. Now God is faithful. 1. In his nature, He is I AM, always like himself, immutable and unchangeable. 2. In his word; He expresseth himself as he is; the word that comes from God is an expression of the faithfulness of his nature. 3. In his works; Thou art good, and dost good, as the Psalmist saith. God being faithful in himself, all must needs be so that proceeds from him; whatsoever Relation God takes upon him, he is faithful therein; As he is a Creator, so he preserves and maintains his own work; as he is a Father, he is faithful in discharging that duty to the full, for his children's good; as be is our friend, he likewise performs all the duties of that Rel●●ion, etc. And why doth God stoop so low to take these Relations upon him, but only to show that he will certainly accomplish the same to the utmost: Whence is it that men are faithful in their Relations one towards another, that the father is faithful to his child? is it not from God the chief Father? That a friend should be faithful to his friend, is it not from God the great friend? All his ways are mercy and truth; Psal. 25. 10. they are not only merciful and good and gracious, but Mercy and Truth itself: If he show himself to be a father, he is a true father, a true friend, a true Creator and Protector; (as one saith) Shall I cause others to fear, and be a Tyrant myself? All other faithfulness is but a Beam of that which is in God: Shall not he be most faithful that makes other things faithful? Now this faithfulness of God is here a ground of this duty of committing ourselves to him, and we may well trust him, whose word hath been seven times tried in the fire; Psal. 12. there is no dross in it. Every word of God is a sure word, his truth is a Shield and Buckler, we may well trust in it; therefore when you read of any singular promise in the New Testament, 1 Tim. 1. 15. it is said, This is a faithful saying, etc. (that is) this is such a speech as we may trust to, it is the speech of a faithful Creator. Considering therefore that God is so faithful every way in his promises, and in his deeds, let us make especial use of it: Treasure up all the promises we can, of the forgiveness of sins, of protection and preservation, that he will never leave us, but be our God to death, etc. and then consider withal, that he is faithful in performing the same, when we are affrighted by his Majesty and his justice, and other Attributes, then think of his mercy and truth; He hath clothed himself with faithfulness, (as the Psalmist saith;) In all the unfaithfulness of men whom thou trustest, depend upon this, that God is still the same, and will not deceive thee. When we have man's word; we have his sufficiency in mind, for men's words are as themselves are. What will not the word of a King do? If a man be mighty and great, his word is answerable. This is the reason why we should make so much of the word of God, because it is the word of Ie●ovah, a mighty Creator, who gives a being to all things, and can only be Lord and Master of his word: we know God's meaning no otherwise than by his word; till we come to the knowledge of vision in heaven, we must be content with the knowledge of Revelation in the Word. And in every promise single out that which best suiteth with thy present condition. If thou art in any great distress, think upon the Almighty power of God. Lord, thou hast made me of nothing, and canst deliver me out of this estate; behold I fly unto thee for succour, etc. If thou art in perplexity for want of direction, and knowest not what to do, single out the Attribute of God's wisdom, and desire him to teach thee the way that thou shouldest go. If thou art wronged, fly to his justice, and say, O God, to whom vengeance belongeth, hear and help thy servant. If thou be surprised with distrust and staggering, then go to his truth and faithfulness; thou shalt always find in God something to support thy soul in the greatest extremity that can be fall thee; for if there were not in God a fullness to supply every exigent that we are in, he were not to be worshipped, he were not to be trusted. Man is lighter than vanity in the Balance; Every man is a liar, that is, he is false: we may be so and yet be men too, but God is essentially true, he cannot deceive and be God too; Therefore ever when thou art disappointed with men, retire to God and to his promises, and build upon this, that the Lord will not be wanting in any thing may do thee good. With men there is breach of covenant, Nation with Nation, and man with man; there is little trust to be had in any; but in all confusions here is comfort. A religious person may cast himself boldly in to the arms of the Almighty, and go to him in any distress, as to a faithful Creator, that will not foretake him. Oh let us be ashamed that we should dishonour him, Use. who is ready to pawn his faithfulness and truth for us; If we confess our sins God is faithful to forgive them; he will not s●ffer us to be tempted above that which we are able. When we perplex ourselves with doubts and fears, whether he will make good his promise or not, we disable his Majesty. Do we not think God stands upon his truth and faithfulness? undoubtedly he doth, and we cannot dishonour him more, than to distrust him, especially in his evangelical promises; we make him a liar, and rob him of that which he most glories in, (his Mercy and Faithfulness) if we rest not securely upon him. See the baseness of man's nature, God hath made all other things faithful that are so, and we can trust them, but are ever and anon questioning the truth of his promise. We may justly take up Salvians complaint in his time, Who hath made the earth faithful to bring forth fruit (saith he) but God? yet we can trust the ground with sowing our seed; Who makes man faithful, (who is by nature the most slippery and unconstant creature of all other) but God only? yet we can trust a vain man, whose breath is in his Nostrils, and look for great matters at his hands, before an all-sufficient God, that changeth not: Who makes the seas and the winds faithful that they do not hurt us, but God? and yet we are apt to trust the wind and weather sooner than GOD; as we see many Seamen that will thrust forth their goods into the wide Ocean, in a small Bark, to shift any way rather than trust God with them. Yea, let Satan by his wicked Instruments draw a man to some cursed politic reasons, (for the Devil doth not immediately converse with the world, but in his instruments) and he will sooner trust him than God himself; so prone are our hearts to distrust the Almighty, to call his truth in question, and to trust the lies of our own hearts and other men's, before him. Let us therefore lament our infidelity, that having such an omnipotent and faithful Creator to rely upon, yet we cannot bring our hearts to trust in him. There are two main Pillars Of a Christians faith. 1. The Power of God. 2. The Goodness of God. These two like Aaron and Hur, hold up the arms of our prayers. Let our estate be never so desperate, yet God is a Creator still; let our sins and infirmities be never so great, yet he hath power to heal them. Oh how should this cheer up our souls, and support our drooping spirits in all our strive and conflicts with sin and Satan, that we yield not to the least temptation, having such an Almighty GOD to fly unto for succour. Cursed is that man which makes flesh his arm; jeremy. he that we trust in must be no less than a Creator; We must not trust the creature. Cease from man whose breath is in his nostrils, (saith God) he is a poor creature as thyself is, raised of nothing, and shall come to dust again: If we would beetrusting as we needs must, (for we are dependant persons, and want many things whilst we are here) let us go to the fountain, and not to broken Cisterns for comfort. It is no small privilege for a Christian to have this free access to God in times of extremity; be we what we can be, take us at our worst in regard of sin or misery, yet we are his Creatures still; I am the Clay, thou art the Potter, I am a sinful wretch, yet I am the workmanship of thy hands, O Lord, thou hast framed me, and fashioned me, etc. No wicked person in the world can upon good ground plead in this manner, though they may say to God, I am thy creature, yet they have not the grace in their troubles to plead this unto him. Why Lord, though I be a rebellious son, and am not worthy to be called thy servant, yet I am thy creature, though a sinful one. Surely had we● faith, we would take hold by a little. I he soul of man is like the Vine, 〈◊〉 winds about and fastens upon every little help; faith will see day at a little hole, and where it sees any thing, it will catch at it; as the woman of Canaan; Christ calls her Dog; why, be it so Lord, I am a dog, yet I am one of the family, though I be a Dog; therefore have mercy on me. Oh, it is a sweet reasoning, thus to cling about God, and gather upon him; it is a special art of faith. Though a carnal man may reason thus, (as having a ground from the truth of the thing) yet he hath not grace to reason out of an affection thereunto; though he should say, Lord, I am thy Creature; yet his heart tells him thus, (if he would hearken to it) I am thy creature Lord, but I have made all my members that I have received from thee, instruments to sin against thee, and I purpose not to reform: My tongue is an instrument of swearing, lying and profane speeches; my hands are instruments of bribery and violence, continually working mischief in thy sight; my feet carry me to such and such filthy places, and abominable courses; mine own heart tells me that I fight against thee my Creator, with those very limbs and weapons which thou hast given me. Beloved, the conscience of this so stifles the voice of a wilful sinner, that (not withstanding he acknowledgeth himself to be God's creature, yet) he cannot with any comfort plead for mercy at his hand in times of distress. But to a right godly man this is an argument of special use and consequence; in the midst of troubles he may allege this, and it binds God to help him. We see great ones when they raise any, (though perhaps there is little merit in them, yet) they call them their Creatures, and this is a moving argument with such to polish their own work still, and not to desert them: Will it not be a prevailing argument with God then, for a Christian to plead with him? Lord, thou hast raised me out of nothing, yea, out of a state worse than nothing; I am thy poor Creature, forsake not the work of thine own hands. We may see what a fearful thing sin is in God's eye, that the works of our hands should make God depart from the work of his hands, as he will certainly do at the day of judgement, Depart you cursed, etc. though we be his creatures, yet because we have not used those gifts and abilities which he hath given us to serve his Majesty; he will not endure the sight of us in that day. But that you may the better practise this duty of committing your souls to God, take these directions. First, Directions how to commit our souls to, God. see that thou be thy own man, it is an act of persons free to covenant; our souls must be ours before we can commit them to God. Naturally we are all slaves to Satan, the Strong man hath possession of us, and therefore our first care must be to get out of his bondage; to which purpose we should much eye the sweet promises and invitations of the Gospel, alluring us to accept of mercy and deliverance from sin and death, as, Come unto me all you that are weary and heavy laden, etc. and so cast the guilt of our souls upon God to pardon first, and then to sanctify and cleanse, that we may no more return to folly, but lead an unspotted life before him for the time to come. It is therefore a silly course and dangerous, which poor worldly wretches take, who think Lord have mercy upon them, will serve their turn, and that God will certainly save their souls, when as they were never yet in the state of grace or reconciliation with him, nor never had any divorce made between them and their sins, and consequently never any league between God and their souls to this day. Beloved, when once a man hath alienated his soul from God by sin, he hath then no more command of it, for the present it is quite out of his power; Now when we would commit our souls to God aright, we must first commit them to him to pardon the guilt of sin in them; when this is done, God will give us our souls again, and then they may truly be said to be our own, and not before. It is the happiness of a Christian that he is not his own, but that whether he live or die he is the Lords. In the second place, Direction 2. We must labour to find ourselves in Covenant with God; that is, to find him making good his promises to us; and ourselves making good our promises to him; For a man cannot commit himself to God, unless he find a disposition in his heart to be faithful to him. There is a passive fidelity, and an active. 1. Passive faithfulness is in the things that we give trust unto, as, such a one is a sure trusty man, therefore I will rely upon him. 2. Active faithfulness in the soul, is, when we cast ourselves upon a man that is trusty, and depend upon him; the more a man knows another to be faithful, the more faithful he will be in trusting of him: and thus we must trust God if ever we expect any good at his hands; and our dependence on him binds him to be the more faithful to us. He is counted a wicked man indeed that will deceive the trust committed to him; Trust begets sidelity, it makes a good man the more faithful, when he knows he is trusted. Learn therefore to know thyself to be in covenant with God, and to trust him with all thou hast; train up thyself in a continual dependence upon him. He that trusts God with his soul, will trust him every day, in every thing he hath or doth; he knows well, that whatsoever he enjoys is not his own but Gods, and this stirs him up to commit all his ways and doings to his protection, esteeming nothing safe but what the Lord keeps; Jer. 10. 23. He sees it is not in sinful man to direct his own steps, and therefore resigns up his estate, his calling, his family, whatsoever is near and dear unto him to the blessed guidance and direction of the Almighty: Oh (thinks he) that I were in covenant with GOD, that he would own me for his, and take the care of me, how happy should my condition then be? He will likewise commit the Church and State wherein he lives, to God, and strengthens his faith daily, by observing Gods faithful dealing with his people in every kind. How behooveful it is for Christians thus to enure themselves to be acquainted with God by little and little, first trusting him with smaller matters, and then with greater: how can a man trust God with his soul, that distrusts him for the petty things of this life? They that give to the poor are said to lend unto the Lord; and, if we cast our bread upon the waters, we shall find it again. Beloved, he that parts with any thing to relieve a poor Saint, and will not trust God with his promise to recompense it again, but thinks all is gone, and he shall never see it more, etc. exceedingly derogates from the truth and goodness of the Almighty, who hath promised to return with advantage whatsoever we give that way; He hath secret ways of his own to do us good, that we know not of. A man is never the poorer for that which he discretly gives; It is hard to believe this, but it is much harder for a man to commit his soul to God, when he dies; with assurance, that he shall partake of mercy, and be saved at the last day. Again, Take heed of these evil and cursed dispositions, that hinder us from the performance of this duty; Direction 3. as namely, carnal wit and policy, and carnal will, and affection, etc. There is a great deal of self-denial to be learned, before we can go out of ourselves and commit all to God, ere we can cast ourselves into his arms, and lay ourselves at his feet: therefore take heed that we be not ruled, either by our own carnal policy or others, to knit ourselves to that: for I beseech you do but think (what is true in all Stories, not only in the Scripture, but elsewhere) the most infortunate men that ever were (otherwise wise enough) were always too confident of themselves: The greatest Swimmers you know are often drowned, because relying overmuch on their own skill, they cast themselves into danger, and are swallowed up of the deep; Even confidence in wit is usually unfortunate, though it be great; let Solomon be an example, you see how he strengthened himself by carnal supports; but what became of all? alas, it soon vanished and came to nothing; the jews would run to the reed of Egypt, and that ran into their hands; in stead of helping it hurt them. GOD takes delight to overthrow the ripeness of all the carnal policy of man, that advanceth itself against his word and Gospel. Take heed of confidence in prosperity, in wit, in strength; take heed of whatsoever hinders the committing of our souls to God, and always remember, that bonestic is the best policy, and that GOD reconciled in Christ is the best sanctuary to flee unto; The name of God is a strong Tower (saith Solomon) the righteous flee thereto and are safe. Let Christians therefore have nothing to do with carnal shifts, That Carnal Policy hinders our safety. and politic ends, for they have a strong Rock, and a sure hold to go to, the Almighty is their shield. Beloved, God will be honoured by our trusting of him, and those that will be wiser than God, and have other courses distinct and contrary to him, must look for confusion in all their plots. A Christian should thus think with himself, Let God be●wise for me, his wisdom shall be my direction, his will shall be the rule of my life; he shall guide me and support me, I will adventure upon no course that I dare not commit my soul with comfort to God in. Oh beloved, if we tender our own welfare, let us shun all unwarrantable courses, and adventure upon no action whatsoever, wherein we cannot upon good grounds desire the Lords protection: It is a fearful estate for a man to undertake such courses, as that he cannot if he were surprised by judgement, suddenly commit himself to God in; The throne of iniquity shall not abide with God, he will not take a wicked man by the hand, nor own him in a distressful time. Study therefore I beseech you, to be always in such a blessed condition, as that you may (without tempting of God) in a holy boldness of faith resign up your souls to him. A guilty conscience cannot seek the Lord, naturally it runs away from him; peace is not easily gotten, nor the gap soon made up, therefore preserve conscience clear and unspotted, if thou wouldst have God thy refuge in time of need. Adam when he had sinned ran from God. Peter, (when our Saviour discovered more than an ordinary Majesty in his miracles) said, Lord, depart from me, I am a sinful man: Luke ●. ●. It is the work of flesh and blood to depart from God, but when a man goes to God, it is a sign he hath more than flesh and blood in him, for this cannot be done without a supernatural work of faith, which alone will make a sinful conscience fly to God, and look to him as a father in Christ, and desire him by his Almighty power, whereby he created heaven and earth, to create faith in the soul. And when thou hast cast thy soul into the arms of the Almighty, labour to settle it there; and to quiet thyself in the discharge of thy duty; say thus, Now I have done that which belongs to me, let God do that which belongs to him; I will not trouble myself about God's work, but in well doing commit my soul to him, and let him alone with the rest. Christian's should not outrun God's Providence, and say, What shall become of me, this trouble will overwhelm me, etc. but serve his Providence in the use of the means, and then leave all to his disposal. Especially this duty is needful in the hour of death, or when some imminent danger approacheth, but than it will be an hard work, except it be practised aforehand. Labour therefore for assurance of Gods love betimes, Direction 4. get infallible evidences of thy estate in grace, that thou art a renewed person, and that there is a through change wrought in thy heart, that God hath set a stamp upon thee for his own. and that thou hast something above nature in thee; then mayst thou cheerfully say, Father, into thy hands I commend my spirit; L●ke ●. 3. 46. I am thine, Lord save me, etc. otherwise having no interest in God, how canst thou expect any favour from him? Oh the sweet tranquillity and heaven upon earth which those enjoy who have God to be their friend! This lays a heavy prejudice upon Antichristian Religion, which maintains a doctrine of doubting, affirming that we ought not to labour for assurance of God's favour. Oh beloved, what deprives a poor Christian soul of comfort more than this? Alas, how can a man at the hour of death commit his soul into the hands of Almighty God, that staggers whether he be his child or no? and knows not whether he shall go to heaven or hell? Therefore it should be our daily endeavour, as we would have comfort in the time of resigning and giving up our souls to God, to gather evidences of a good estate, that we are in covenant with him, that he is our Father, and that we are his children in Christ Jesus. For will a man trust his jewels with an enemy, or with a doubtful friend? how can the swearer commit his soul to God? how can loose livers and your filthy unclean wretches that live in continual enmity against the Lord, commit themselves with any comfort unto him? They pray, Lead us not into temptation, and yet run daily into temptations, into vile houses and places of wickedness, wherein they feed their corruptions, and nothing else: They say, Give us this day our daily bread, and yet use unwarrantable courses, seeking to thrive by unlawful means. Beloved, a man can commit his soul with no more comfort to God than he hath care to please him. If a man knows such a one hath his Evidences & Leases, and may hurt him when he list, how careful will he be of provoking or giving offence to such a man? Suppose we knew a man that had the keeping of a Lion, or some cruel beast, and could let it lose upon us at his pleasure, would we not speak such a one fair, and give him as little cause of discontent as may be? Beloved, God hath D●vils and wicked men in a chain, and can, if we offend him, set lose all the powers of darkness upon us; he can make Conscience fly in our faces, and cause us to despair and sink. All our evidence and assurances of 〈◊〉 are in God's hands 〈◊〉 can bring us into a state ●ll of discomfort and misery, and make us in a manner to 〈◊〉 the very flashes and scorchings of hell itself: Oh who would offend this God, much less live in the practice of any sin, and yet think of committing their souls to him! To encourage you the more to trust in God, Direction ●. observe the constant course of his dealing towards you. Psa. 71. 6. ●. 17. 18. Lord, thou hast been my God from my ●outh (saith David) upon thee have I h●ng ever since I was taken out of my mother's womb, for sake me not in my grey baires, when my strength fa●leth me, etc. We should gather upon God (as it were) from former experience of his goodness, and trust him for the time to come, having formerly found him true. Beloved, it is good to lay up all the 〈◊〉 of God's love we can, that ●ee may trust him at the hour of ●ath; for all our strength then will he little enough to uphold our fan●, when many troubles shall me●●e in one (as it were in a Centre) ●hen a world of fears and distra●ions will seize upon our souls the guilt of sin past, thoughts of judgement to come; forsaking of our former lusts & delights, trouble of mind, pain of body, etc. We have need of much acquaintance with God, and assurance of his love at such a time; Therefore let us learn daily to observe the experience of his goodness towards us, how when we have committed ourselves to him in youth, he hath been a God from time to time in such and such dangers to us. Ancient Christians should be the best Christians, because they are enriched with most experiences: It is a shame for ancient Christians to stagger, when they yield up their ●oules to God, as if they had not been acquainted with him heretofore. You see how David pleads to God, Ps. 315. Thou hast redeemed me; he goes to former experience of his mercy, therefore now into thy hands I commend my spirit in this extremity. This Psalm is a practice of this precept; here is the Precept, Commit your souls to God, as to a faithful Creator; here is the practice of David, Into thy hands I commend my spirit, for thou hast redeemed me O Lord, God of truth, etc. Therefore I beseech you let us treasure up experience of God's goodness, that so when extremities shall come, we may go boldly to him upon former acquaintance with his Majesty; and being strengthened with former experience, I beseech you let us labour to practise these and the like rules prescribed, to encourage us in the performance of so necessary a duty. But will not God keep us without we commit ourselves unto him? Object. I answer; Answ. God having endued us with understanding and grace, We must commit our souls to God if we would be preserved. will do us good in the exercise of those powers and graces that he hath given us; he will preserve us, but we must pray for it; Christ himself must ask before he can have: Ps. 2. ●. Ask of me and I will give thee the Heathen for thine inheritance, etc. we should therefore make it a continued act, every day of our lives to commit all we have to the Lords disposal; and to that end observe how he dischargeth the trust committed to him upon all occasions, how faithful he is in delivering his poor Church in greatest extremities, and ourselves also even in our worst times; Thou never failest those that trust in thee, (saith David) and, How excellent is thy loving kindness, Psal. 36. 7. O God, therefore the children of man shall trust under the shadow of thy wings; Daily experience of God's loving kindness will make us daily to trust under the shadow of his wings. It should therefore b●e our continual course to observe the goodness, kindness, faithfulness and other Attributes of GOD, and often to support our souls with them. Think, I beseech you, how he numbers the very bones of men, they are all written in his book of Providence; he knows every joint, every part which he hath made; he knows his own workmanship; therefore we may well commit our souls to him. Doth God number our superfluities, and not our natural and essential partest Even our very hairs are num● bred, our tears are taken notice of, and put into his Bottle; our steps are told, our desires are known, our groans are not hid, we shall not lose a sigh for sin, so particular is God's providence; he watcheth continually over us; there is not any of our members but they are all written in his Book, so that be, Psal. 34. 20. will not suffer a bone to be broken: We should therefore daily resign up our souls to his merciful tuition, and bind ourselves to lead unblamable lives before him, resolving against every sinful course, wherein we would be afraid to look his Majesty in the face; What a comfortable life were the life of Christians, if they would exercise themselves to walk as in the presence of the Almighty? This is that which the Scripture speaks of Enoch, Gen. 5. 24. and the rest, who are said to have walked with God; that is, to have committed themselves and their souls to him, 〈…〉 faithful Creator. It may be objected, Object. Here is a great deal of labour and striving against corruptions in deed, Of wicked men's preserving, who do not commit their souls to God. may not a man walk with God without all this ado? we see wicked men that never commit their souls to God● g●ow sat and lusty, and have as good success in the world, as the strictest men that are. I answer, Answ. God many times preserves such wretches, but alas, that preservation is rather a reservation for a worse evil to come upon them; Bs. 37. 13. 38. There is a pit a digging for the wicked; he flourisheth and bears out all impudently, under hope of success, D●● his 〈◊〉 is a making, and his present prosperity will but aggravate his future misery. Sometimes God preserves wicked men for other ends; it may be he hath some to come of their loins, who of wicked shall be made good. Again, God will be in no man's debt, those that are civilly good shall have civil prosperity, as the Romans had, they had a common wealth well governed, and they prospered many years together, as Chancer observes, God preserves wicked men from many calamities, he gives them civil wisdom, good carriage, etc. and answerable to those common gifts, he gives them preservation and protection, etc. but then there is vengeance on their souls the while. Those that commit not themselves carefully and watchfully to GOD, have dead secure souls, without any life of grace or power of godliness in them. I speak this to waking Christians, that would know in what case they should live, walking in the sense and assurance of God's love; they (I say) ought to practise this duty of committing the keeping of their souls to God in welldoing, as to a faithful Creator. Neither is it so easy a matter to commit our souls to God, What it is to commit our souls to God. as many fond imagine; it is not the mumbling over a few prayers, saying, Lord receive my soul, etc. will serve the turn, these are good words indeed, and soon learned, but alas who can not do this? Our study therefore should be to know the depth and meaning of the same, how that we are not only to commit the essence of our souls to God, that he would take them into heaven when we die, but also to commit the affections of our souls to him, that he might own us and govern us whilst we live; for how are our souls known, but by those active expressions in ou● affections, which immediately issue from them? when we commit all our thoughts, desires and affections to him, setting him highest in our souls, and making him our hope, our trust, our joy, our fear, etc. Thus I have spoken of the duty, & of the thing to be committed, our souls; and to whom, to God; and the manner, in welldoing; and why, because he is a faithful Creator. Now I beseech you consider how nearly it concerns us all to be throughly acquainted with the practice of this duty, God knows what extremities we may fall into; certainly in what condition so ever we be, either public or private, whether in contagion and infection, or war and desolation, happy are we if we have a God to go to; if we have Him to retire to in Heaven, & a good conscience to retire to in ourselves, we may rest secure; Psal. 46. 2●4. Though the earth be removed, and the mountains be carried into the midst of the s●a, yet we shall be safe: (that is) Though the order of nature were confounded, yet there is a river shall refresh the house of God; there are Chambers of divine protection, that the Christian enters into, as the Prophet saith, Esa. 26. 20. Enter into thy Chambers, and God is his habitation still: If a Christian had no shelter in the world, yet he hath an abiding place in God continually; as God dwells in him, so he dwells in God. Satan and all other the enemies of man must break through God before they can come to us, when once we commit ourselves to him, as to a Tower and habitation, and enter into him as into an hiding place; the enemies must wrong him before they can hurt us; so blessed an estate it is to be in God, having commended our souls to him, as unto a faithful Creator. But we see many of God's dear children (that commit themselves to his care and protection) miscarry, Object. and go by the worst in the world. Beloved, Answ. it is not so, for when they commit themselves to God, they are under safety, and if he keep them not out of trouble, yet he will preserve them in trouble. Esa. 40. I will be with thee in the ●ire, and in the water, (saith God,) he saith not, I will keep you out of the fire, and out of the water, for he brought many holy Martyrs into it, some were drowned, some burned, etc. Though God will not keep us out of trouble, yet he will preserve our spirits in trouble; nay, God many times by a small trouble preserves us from a greater; Even the sufferings of the godly are oft preservations to them; Was not jonah preserved by the Whale? What had become of him if that had not swallowed him up? A Whale that one would have thought should be a means to destroy him, was a means to carry him to the Coast, and bring him safely to land. Again, God seems for a time indeed to neglect his children when they commit themselves unto him, but mark the issue; All the works of God are beautiful in their season; he suffers them it may be, a long time to be in danger and trouble, till he hath perfected the work of mortification in their hearts, and crucified their confidence in earthly things, till he hath made them more sensible of the evil of sin, and watchful against it, but wait a while and you shall see, Psal. 37. that the end of the righteous man is peace. God's presence and assistance to support his children in trouble is invincible, they have gladness and comfort that we wo●e not of; they commit the safety of their souls to God, and he seems to neglect them, if we look to their outward man, but they have a Paradise in their conscience, God preserves their souls from sin, and their consciences from despair, they have an invisible protection. There was a sense about job that the Devils saw, and a guard of Angels that Elias saw, and that his servant saw afterwards. Wicked men see not the guard of spirits that is about the children of God, (as Christ saith) They have meat the world knows not of; they feed on hidden comforts. As for carnal men that do not commit themselves to God, they have no preservation, but rather a reservation to a further evil: Pharaoh was kept from the ten plagues, but was drowned in the sea at last; and Sodom was kept by Abraham, he fought for them, but yet it was destroyed with fire and Brimstone afterwards. Let us then try our trust in God: those that intent to embark themselves and their estates in a ship, will be sure to try it first: This committing of our souls to God, must be our ship to carry us through the waves of this troublesome world to the heavenly Canaan of rest and peace: We should therefore search and prove the same, whether it be indeed safe and sound, able to support our souls in the evil day, and not leak and prove insufficient for us. Those that commit themselves to God aright, How to know when we trust God aright. are far from tempting his Majesty; 1. Trial. God will be trusted, but not tempted; What though things fall not out according to thy expectation; yet wait thou, and think God hath further ends than thou knowest of: God will do things in the order of his Providence, therefore if we neglect that, it is our own fault if he do not help us. If Christ had committed his health to God, and had cast himself down from the Pinnacle, what an act had this been? but he would not so tempt the Almighty. Neither should we unadvisedly run into dangers, but serve his Providence upon all occasions; God useth our endeavour to this very end; He saves us not always immediately, but by putting wisdom into our hearts to use lawful means, and using those means he will save us in them. A Christian therefore should be in a continual dependence upon God, and say, I will use these means, God may bless them, if not, I will trust him; he is not tied to the use of means, though I be. Again, ●. Trial. those that commit their souls, or any thing to God, find themselves quieted therein; Is it not so amongst men? If a man commit a jewel to a trusty friend, is he not secure presently? Have we not God's Word and faithfulness engaged, that he will not leave us nor forsake us, but continue our Alsufficient God and portion to our lives end? why then are we disquieted? Those that are full of cares and fears may talk their pleasure, but they never yet had any true confidence in God; for faith is a quieting grace, it stills the soul; Being justified by faith we have peace with God. Those that are hurried in their life with false doubts and perplexities, What shall become of me? what shall I eat, and what shall I drink, & c? Though they use lawful means, yet commit not themselves to God as they should; for where there is a dependence upon God in the use of means, there is an holy silence in the party; All stubborn and tumultuous thoughts are hushed in him; Psa. 42. My soul keep silence to the Lord (saith David) and trust in God, why art thou so vexed within me? still there is a quieting of the soul where there is trust. Can that man put confidence in God that prowles for himself, and thinks he hath no Father in heaven to provide for him? Doth that child trust his father, that (besides going to school) thinks what he shall put on? how he shall be provided for, and what inheritance he shall have hereafter? Alas, this is the Father's care, and belongs not to him; Wheresoever these distractions are, there can be no yielding up of the soul to God in truth. There be two affections which mightily disturb the peace of Christians. 1. Sinful cares, and 2. Sinful fears; to both which we have remedies prescribed in the Scripture. 1. Fear not little flock (saith Christ) for it is your father's will to give you a kingdom: As if he had said, Will not he that gives you heaven, give you other things? In nothing be careful, Phil. 4. (saith the Apostle) that is, in a distracting manner; but do your duty, and then let your requests be made known to God, and the peace of God shall keep you; and therefore were we redeemed from the hands of our enemies, that we might serve him without fear all our days. A Christian should keep an inward Sabbath in his soul, and go quietly on in doing all the good he can: what a fearful thing is it to see men lie grovelling in the earth, and live without God in the world, troubling and ●urmoyling themselves how to compass this thing and that thing, as if they had no God to seek unto, nor no promise to rely upon. Again, 3. Trial. where this committing of a man's self and his soul to God is, there will be a looking to God only in all a man doth, not fearing any danger or opposition that may befall him from without; as the three young men said to Ne●uc●adnezar, Our God can keep us if he will; Dan. 3. But what if he will not? Yet know O King, that we will not worship nor fall down before thy Image: So it is with a Christian foreseeing some danger, disgrace or displeasure of this or that man which may befall him, he resolveth notwithstanding in despite of all, to commit himself to God in doing his duty, come what will, whether God will save him or no, he will not break the peace of his conscience, or do the least evil; he is no fool, but foresees what may befall him for well doing; this inconvenience may come & that trouble, yet he sets light by these; he hath an eye to heaven, and sees more good to himself in the Creator that gave him his being of nothing; and more good for the time to come, (that will make him a blessed Saint in heaven) then there can be ill in the creature: therefore come what can come his heart is fixed to trust the Lord, and rather than he will displease him, desert his honour and his cause, or do any unworthy action; he will commit himself to God in the greatest dangers. The ground hereof is this, Reason of trusting in God. A Christian is the wisest man in the world, and he understands well enough that God is Alsufficient; he sees there is a greater good in God than he can have in the Creature, and counts it madness to offend God to please the creature, because there is a greater evil to be expected from God, than from the Creature, though it were the greatest Monarch in the world, considering therefore that he hath his best good in his union with God, and in keeping his peace with him, he will not break with him for any Creature. And thus he doth wisely, for he knows, if he lose his life he shall have a better life of God than he hath in his body; for God is his life, God is his soul and his comfort, and he hath his being from God, he is his Creator, and he hath a better being in God when he dies than he had when he lived: for our being in God makes us happy, and therefore Christ saith, He that loves his life, before God and a good cause, hates it; and he that hates his life when Christ calls for it, loves it, for he hath a better life in him; we give nothing to God, but he returns it a thousand times better than we gave it. Let us yield our lives to him, we shall have them in heaven if they be taken away on earth. He will give us our goods a thousand sold, we shall have more favour in God then in any Creature, and therefore a Christian out of this ground commits himself to God, though he foresee never so much danger like to fall upon him. Again, 4. Trial▪ if we do in deed and not in pretence commit ourselves to God, as to a faithful Creator, we will not limit his Majesty, as many carnal hearts do; oh if God will do so and so for them, than they would trust him, if they had but so much to live on a year, and s●ch comings in, etc. then they would depend upon God: but they must have a pawn, and so much in hand first: What a shame is it that we should trust the vilest man in the world as far as we see him, and yet unless we have somewhat to lean on, we will not trust God? Beloved, when a man limits God in any thing, such a one may talk, but he trusts him not at all. Indeed we should indent with God, and tie him to look to the salvation of our souls, but for other things leave them to his own wisdom, both for the time, for the manner and measure, do what he will with us; Suppose it come to the Cross, hath he not done greater matters for us? why then should we distrust him in lesser? If times come that Religion flourish or goes downward, yet rely on him still; hath he not given his Son to us, and will he not give heaven also? Why do we limit the holy One of Israel, and not cast ourselves upon him, except he will covenant to deal thus and thus with us? A true Christian hath his eye always heaven-ward, and thinks nothing too good for God; O Lord, (saith he) of thee I have received this life, this estate, this credit and reputation in the world; I have what I have, and am what I am of thee, and therefore I yield all to thee back again: If thou wilt serve thyself of my wealth, of my self, of my strength, thou shalt have it: If thou wilt serve thyself of my credit and reputation, I will adventure it for thee; If thou wilt have my life, of thee I had it, to thee I will restore it, I will not limit thy Majesty, come of it what will, I leave it to thy wisdom, use me and mine as thou wilt, only be gracious to my soul, that it may go well with that, and I care not. Thus we should wholly resign ourselves to the Lords disposal, and thereby we shall exceedingly honour his Majesty, and cause him to honour us, and to show his presence to us for our good, which he will assuredly do, if we absolutely yield up ourselves to him. But if a man will have two strings to his Bow, and trust him so far, but not so far; so he may be kept from this danger or that trouble, etc. this is not to deal with God as an Omnipotent Creator: For he that doth a thing truly in obedience to God, will do it generally to all his commands; so far as the reason of his obedience reaches, his trust extends; he that commits any thing to God, will commit all to him; he chooseth not his Objects; but upon the same ground that he commits his soul to God when he dies, he commits his estate, liberty, and all he hath while he lives: He can never rely on God for greater matters, that distrusts him in lesser. Again, 5. Trial. a man that truly trusts God, will commit all his ways unto him, he will take no course but what he is guided in by the Lord; he looks for wisdom from above, and saith, Lord, though it is not in me to guide my own way; as thy Word shall lead me, and the good counsel of thy Spirit in others direct me, so I will follow thee. He that commits not his ways to God, will not commit his comforts to him; God must be our Counsellor as well as our Comforter. Therefore the Wise man bids us, Acknowledge God in all our ways, Prov. 3. and lean not to our own wisdom. Most men look how safe their counsels are, not how holy and agreeable to God; is this to trust in him? Will God save us at last, and yet suffer us to live as we li●t now? Deceive not yourselves, he that will have his soul saved must commit it to GOD before hand to be sanctified. Again, ●▪ Trial. those that commit themselves aright to God, will commit their posterity to him, their wives and children, etc. Why, Object. do not men make their Wills and commit their goods to them? Oh but how do they resign them? Sol. how covetous and full of distrust are they? I must leave such a child so much, and so much, and why I pray you? because God cannot bless him else: Oh fearful, Is God ●yed to meanus, cannot heblesse with a little as well as with a great deal? Is not the earth the Lords, and the fullness thereof? Why? must God have so much in hand or else he cannot enrich and raise up thy Children? Oh consider, he hath declared himself to be the father of the fatherless, and looks to the Widow in a special manner, he doubles his Providence there; he provides for all, but takes special notice of them; therefore quiet thyself, they are in covenant with God, and God is thy God, and the God of thy seed also; therefore if thou wilt commit thy soul, why not thy Wife, Children, goods, etc. Look into the course of God's people in all times, those that have left but little with honest dealing, God hath blessed the same exceedingly; whereas those that have left great matters ill gotten, in stead of a blessing have often left a curse, and a snare behind them. Why then should men take indirect courses, and wound their consciences for worldly pelle? Consider, Co● sid. 1. 1. thy children are Gods and not thine, he gave them to thee at first, and he can provide hereafter when thou artgone; thou art the father of their body, but he is the father of their soul? 2. He provided for them before they were borne, doth not he provide care and affection in the Mother's heart? doth not he provide suck in the Mother's breasts, and will he not care for them now they are borne, as well as he did before they came into the world? it is Atheism to think such a thought. Those that commit themselves to God in one thing, will do so in all things, otherwise they deceive their own souls, for it is a universal Act, that runs through their whole life. Committing is an Action of trust, and there is a kind of intercourse of trust between God and a Christian continually. Lastly, 7. Trial. those that commit themselves to God will be faithful stewards in whatsoever he hath trusted them withal. Thou committest thyself, and thy health, and estate to God, and at length thou wilt commit thy soul when thoudiest unto him; very well; but what doth God trust thee withal? hath he not trusted thee with a Body and a soul, with a portion of goods, with place, time, strength and abilities to do good? Hast thou not all thou hast from God as a Steward, to improve for thy Master's advantage? If ever thou expectest the performance of what thou hast put in him, be faithful in that trust which he hath committed to thee. Those that have misused their bodies, and wounded their souls in their lives, how can they commit them to God at their deaths? How dares the soul look up to him, when the life hath been nothing else but a perpetual offending of his Majesty. I beseech you let us learn this wholesome lesson, great is our benefit thereby: He that trusts in the Lord shall be as Mount Zion, that cannot be moved; we may be shaken but shall never be removed. The earth is shaken with Earthquakes, but the earth keeps its own Centre still: Our best peace is in God, and our chiefest safety in his protection. I laid me down to rest, because thou Lord watchest over me, (saith the Prophet) and, Return O my soul to thy rest, for the Lord hath been very beneficial to thee. Is it not a good thing to have a sweet security of soul? that whether I sleep or wake, whether I be at home or abroad, live or die, I have a Providence watching over me better than mine own? When I yield myself up to God, his wisdom is mine, his strength is mine, whatsoever he hath it is for me, because I am his: What a heaven upon earth is this, that a Christian out of a holy familiarity with God, can resign up his soul to him upon all occasions? Set heaven and salvation aside, what greater happiness can be desired? How sweet is a man's rest at night after he hath yielded himself to God by faithful prayer? I beseech you let us be acquainted with the practice of this duty, Use. and labour to be in such a state as God may own us, Exhortation. and receive our poor souls to himself; Let us keep them pure and undefiled, and labour to improve our Talents, that when we give any thing to God we may say, Lord, according to the grace I have received, I have kept it, and therefore now return it to thee again. Beloved, when trouble of conscience comes, when sickness and death comes, what will become of a man that hath not this sweet acquaintance with God? he was a stranger to God in the time of prosperity, and God is now a stranger to him in adversity. Saul was a profane spirited man, he did not acquaint himself with God in the time of his happiness, and therefore in time of distress he goes first to the Witch, and then to the sword point. So fareth it with all wicked wretches in their great extremities; no sooner doth any evil be●ide them, or the least danger approach them; let conscience never so little fli● in their faccs, etc. but presently they go to cursed means, and run upon desperate conclusions. Therefore as we desire to die even in God's arms, & yield up ourselves into the very hands of the Almighty with comfort; let us daily enure ourselves to this blessed course of committing ourselves and all our ways to him in doing good. Come and see, saith the Scripture; Beloved, if you will not believe me; make trial of this course a while; did you once taste the sweetness of it, how would your drooping spirits be cheered up? Let a man continually keep a good conscience, and he shall be satisfied with peace at last: Suppose he meets with danger and opposition in the world, this may seem harsh at the first; o but he shall know afterwards what it is to part with any thing for Christ's sake, to commit his cause or whatsoever he hath unto God, as to a faithful Creator. Then we ●aste of God to the purpose, when we put him to it; for God will not be indebted to us; we never find such sweet immediate comfort from him, as when we deny ourselves comfort of the Creature for his sake. Little do we know what times may befall us, there is much danger abroad, and we have cause to fear, not far from us. It may be the clouds even now hang over our heads; Oh if we would be hid in the day of the Lords wrath, & have no evil come nigh our dwellings, let us (above all things in the world) make sure our interest in Christ, and title to the promise; We should seek to know God more, and then we would trust him more. Psal 9 They that know thy name will trust in thee, saith David: Oh the blessed estate of a Christian, that now he may be acquainted with God, that through Christ there is a Throne of Grace to fly unto! I beseech you improve this happy privilege, and then come what will; come famine, come danger of war or pestilence, etc. God will be a Sanctuary and an abiding place to you. A Christian carries his Rock and sure defence about him; I will be unto them a little Sanctuary in all places, saith God. What a comfort is it to have a wall of fire still compassing us about? a Shield that our enemies must break through before they can come at us? He that trusts in God shall be recompensed with mercy on every side; it is no matter what dangers compass him, though he be in the midst of death and hell, or any trouble whatsoever, if he commits himself to God in obedience, out of good grounds of faith in his Word, he shall be safe in the evil day. THE TABLE. A Absence's of God's Spirit discourageth us in the way to salvation, Part 1. Pag. 111 Affliction, necessary, 1. 16, 17 It happens in the Sunsnine of the Gospel, 1. 25 Small ones not regarded, make way for greater, 1. 27 Our carriage therein must be good, 1. 140 God will deliver his out of all, 2. 94 How, 2. 95, 96 Godly afflicted more than others, and why, 1. 18 This discovers false brethren, 2. 93 Art aggravates sin, 2. 7 Assurance of God's love is to be sought betimes, 1. 197 Atheism brings judgement, 1. 28 Attributes of God are to be applied to ourselves, 1. 17● B A Christians best things are last, Part 1. Pag. 47. Part 2. Pag. 196 Brethren th●● are false discovered by affliction, 2. 93 C Calamity, in the common calamity the wicked dare not appear, 1. 122 Christianity contrary to nature, 1. 145 Children of God are known by Gods correcting them, 1. 46 The Devil their enemy, 1. 107 These must be committed unto God, 1. 232 Church of God is his house, 1. 5 Why, 1. 6 He provides for it, 1. 7 Whether the English Church be God's house, 1. 13 Proved, 1. 14 The Church needs purging, 1. 15 God cleanseth it when need is, 1. 17 It should severely punish sin, 1. 23 It is God's Spouse, 1. 80 Impregnable, 2. 31 Commonness of sin is a sign that it is ripe, 1. 30 Conception of mind is like the body, 2. 2 Conscience, good fears not death, 2. 189 Constancy in sin to be shunned, 2. 7 Correction shows we are Gods Children, 1. 46 Covenant, we must be in Covenant with God, 1. 187 Creator, comfort from God as a Creator, 1. 168, 180, 184 D Death is a departing, 2. 184 How Paul desired it, 2. 186 Not to be feared by a Christian, 2. 192 It may be desired by a wicked man, but for some by-ends, 2. 194 Our ends must be considered. 1. 58 The death of the godly to be lamented, and why, 1. 209, 211 Their deaths a sign of judgement approaching, 1. 28. 2. 23 Deliberation in what things to be used, 2. 179 Deliverance we have daily from God should cause us to glorify him, 2. 151 Desire, what, 2. 182 Despair to be avoided, 2. 101 Devil, an enemy to God's Children, 1. 107 Diligent, we are diligent to sin, 2. 7 Disobedience against the Gospel the greatest sin, why, 1. 68 How known, 1. 86 Division (1. 44) in a land is a forerunner of judgement, 2. 29 Doctrine, we should keep sound that doctrine which was left us pure, 2. 162 Doubting, Romish doubting disallowed, 1. 198 E End, our end must be considered, 1. 58 Enemies to be prayed for, 1. 146, 147 Enemies of the Church represented two ways, 2. 68 Envy snarls at greatness when joined with goodness, 2. 13 Eternity, our desire of God's glory should be carried to eternity, 2. 158 Evil we must not plot to do it, 2. 48 The difference betwixt evil done and suffered, 2. 113 Manifestation thereof aggravates it, 2. 114 Examination of the grounds of Religion a means to escape judgement, 1. 40 Examples of Governors prevail much, 2. 163 Experience of God's care and love, expressed, we may collect the future, ●. 201. 2. 1ST F Faith, it's efficacy, 1. 119 It takes hold by a little, 1. 182 Active and Passive, 1. 188 It is strengthened by deliverance, 2. 129 It is a sign of our interest in heaven, 2. 147 Faithfulness of God to be trusted to, 1. 177 He is faithful, 1. 171 We must be faithful in what he trusts us, 1. 233 Fear disturbs peace, 1. 220 Fruitfulness required, 2. 217 Means to attain it, 2. 218 Future care and love in God collected by things past, 1. 207. 2. 108 G Gospel, in rejecting it we reject God, 1. 63, 68 To sin against it is worse than against the Law, 1. 72 It lays open Christ, 1. 90 Disobedience there unto a great sin, 1. 68 How known, 1. 86 Glorify GOD for his deliverances, 2. 151 Our desire of God's glory should be infinite, 2. 158 Our glorifying him makes others do so too, 2. 168 Vide Honour. Away to glorify God, 2. 153 God, the Church is his house, 5 And he ours, 9 Our bodies and estates must be committed to him, 1. 156 He is faithful, 1. 171 We must be our own, ere we can give ourselves to him, 1. 185 We must commit ourselves to him, if we would have him keep us, 1. 204 We must eye him in all that we do, 1. 221, 226 Rely on him in all our courses, 1. 229 He will be known in his Attributes, 2. 28, 29 His love to his, 2. 28 He is overcome by prayer, 2. 29 He is Author of our deliverance, 2. 106 Our glorfying him maketh others do so, 2. 168 We must be faithful in what he trusts us, 1. 233 Gods Attributes are to be applied unto ourselves, 1. 175 We must be in covenant with God, 1. 187 Comfort from God as a Creator, 1. 168, 180, 184 He must be glorified for his deliverances, 2. 151 Trust to God's faithfulness, 1. 177 Godly afflicted more than others, why, 1. 18 Their sins greater than others, 1. 20, 21 They may seem neglected by God, but their end is peace, 1. 213 They shall not be subdued, 2. 34 Their prosperity makes way for the subversion of the wicked, 2. 39 They suffer, 2. 88 Yet differing from the wicked, 2. 102 Sometimes in straits, 2. 179 Their death how to be lamented, 2. 209 They bring good to the place where they are, 2. 211 They can deny their best good for the benefit of the Church, 2. 213 Good men dying is a sign of ensuing judgement, 1. 28 We must be Actively good as well as passively. 2. 23 Governors, their examples avail, 2. 163 Government, it is good to be under Christ's government, 1. 92 Graces' of the Spirit make the way to heaven easy, 1. 116 Delivering gra●e requisite against temptation▪ 2. 123 Greatness wh●● joined with goodness, envied at, 2. 13 Gunpowder Treason, 2. 64 H Happiness present aggravates eternal misery, 1. 59 Heart of a Christian is God's Closet, 1. 8 Discovered in affliction, 2. 92 Heaven, how to make the way thither easy, 1. 115 Faith a sign of our interest thereunto, 2. 147 Pride purged, a sign of our interest, 2. 146 Honouring God we honour ourselves, 2. 167 It is a sign we are in a good estate, 2. 160 Vide Glorify. Hope must be exercised, 1. 119 Humility requisite to a Christian, 1. 116 I Idolatry brings judgement, 1. 29 Impudence a sign● of the ripeness of sin, 1. 30 Infidelity negative is less than disobedience against the Gospel, 1. 71 Judgement how to know when near, 1. 27 How to prevent it, 1. 37 It will begin at God's house, and why, 1. 46. What it 〈◊〉 and its division, 1. 48 Wicked shall not appear in the day of judgement, 1. 123 Consideration and examination means to escape judgement, 1. 40 Mourning for our own and others sins, another way. 1. 42 No privilege can exempt from judgement, 1. 22 L Love, decay therein a sign of judgement, 1. 33 Requisite for a Christian, 1. 117 It descends, why, 1. 166 Assurance of God's love to be sought betimes, 1. 197 We love things present too much, 2. 91 Law, it is a lesser sin to offend against that, than the Gospel, 1. 72 Lions, we are all naturally such, 2. 86 M Magistrates needful in the Church, 2. 205 Mercy of Christ must not be presumed on, 1. 76 Exceptions against Christ's mercy refeled, 1. 91 Gods mer●y must be especially noted 2. 56 Consideration thereof is the way to glorify him, 2. 153 Ministers, they are hardly believed, 2. 47 Mischief, to contrive mischief is the sign of a man notoriously wicked, 2. 18 And therefore to be abhorred, 2. 20 Moderators Catholic, 1. 67 Mortification necessary, 1. 121 Mourning for our own sins and of others is the way to avert judgement, 1. 42 N Nature and Christianity different, 1. 145 O Obedience to the Gospel what, 1. 63 Who have it not, 1. 65 'Tis not of ourselves, 1. 82 But wrought, 1. 88 It must be free, 1. 94 And cheerful, 1. 95 Active and Passive, 1. 136 One good man may do much good, 2. 217 Opposition is bitterest amongst those that are nearest, 2. 11 Others matters how to be minded by us, 2. 214 P Peace is a sign we have committed ourselves to God, 1. 218 Disturbed by cares and fears, 1. 220 Peace is the end of the godly man, 1. 213 Particulars, from particulars we must rise to generals, 2. 59 Policy, carnal to be eschewed, 1. 191 It hinders our safety, 1. 193 Posterity must be committed to God, 1. 230 Motive, 1. 232 Pray we must e●e we shall obtain, 1. 204 Yea for our enemies, 1. 146, etc. God is overcome by prayer, 2. 29 Present, we are too much addicted to things present, 2. 91 Preservation is from God, 2. 131 Vide Providence. Pride if it be purged it is a sign of our interest in heaven, 2. 146 To be avoided, 2. 215 Privilege, none exempts from judgement, 1. 22 Prising religion a way to avert judgement, 1. 43 Professors, their loose life wounds the Gospel, 1. 20 Providence, God will keep us if we commit ourselves unto him, 1. 204 Eye him in all we do, 1. 221, 226 Rely on him in all our courses, 1. 229 Committing posterity to God, 1. 232 Vide Preservation. Prosperity, the seeming prosperity of the wicked shall have an end, 1. 55, 208 We must not grieve at it, 1. 57 Continual prosperity a sign of a bad estate, 1. 129 R Religion must not be enured on with hopes of pleasure and case, 1. 113 Reformation thereof hath brought blessings, 2. 73 Repentance is a way to turn away wrath, 1. 38 Righteous, what meant thereby, 1. 97 They are saved, 1. 101 Yet hardly, why, 1. 106, 112 S Saints hated of wicked men, 2. 17 Salvation, certainty of salvation, 1. 104 Scandal makes it hard to be sav●d, 1. 109 Security a mark of the ripeness of sin, 1. 31 Self-denial required in a Christian, 2. 215 Sin, God punisheth it wheresoever he finds it, 1. 18 When ripe, 1. 31 Sin, against the Gospel is against God's Attributes, 1. 68 Sin is greatest when against the greatest light, 1. 70 The nearest must be parted with, 1. 77 The effects, 1. 89 It is sweet, 1. 105 It sticks to all, 1. 106 Sins of the second Table are grounded on sins of the first, 2. 10 It is full of deceit, 2. 45, 47, 68 God delivers us from great ones, 2. 126 Abstinence from sin present, is the way to be delivered from sin to come, 2. 124 Art and diligence aggravate sin, 2. 7 Should be severely punished by the Church, 1. 23 Constancy in sin to be avoided, 2. 7 The sins of the godly greater than others, 1. 20, &c Sinner what, 1. 121 Slander a cloak for cruelty, 2. 15 Soul must be committed to GOD, 1. 151, 161 Why, 1. 162 It must be done sincerely, 1. 225 Reasons, 1. 223 Directions, 1. 185 What it is, 1. 209 How we know when we commit it to God, 1. 216 Even in the most desperate estate, 1. 187 We must desire to have it kept from sin, and the consequents, 1. 152 Wicked m●n think they have none, 1. 154 Soul must be respected above other things, 1. 157 Not satisfied but by strong reasons, 1. 162 The soul oft carried away with delight, ibid. Spirit, how it works with the Gospel, 1. 84 Its power, 1. 116 It is the chiefest part of a man, 2. 6 It supports us in spiritual losses, 2. 104 A royal spirit is a sign of our interest in heaven, 2. 147 Spouse of Christ is the Church, 1. 80 Suffering of the godly and ungodly differ, 1. 3 It is best for God's children so to do, 1. 127, 129 It comes when God will, 1. 132 We must look from whence it comes, 1. 136 Our welldoing must be seen before our well-suffering, 1. 138 Suffering must not be avoided by sin, 1. 142 In well-suffering we 〈◊〉 coals of fire on our enemies, 1. 146 We overcome by suffering, 1. 147 We must not have by-respects therein, 1. 149 T Temptations, considerations against them, 1. 61 God will not be tempted, 1. 216 Grace requisite against those times, 2, 123 Time, there is a time appointed for Gods visiting his Church, 1. 23, 50 When that is, 1. 26 We must use time present in doing good against the day of judgement, 1. 41 The wicked shall not appear in three special times, 1. 122 We must avoid sin for the time to come, 2. 120 Trust, we must not trust to flesh, 1. 180 Trial, comfort against the fiery trial, 1. 2 V unfruitfulness a sign of ensuing judgement, 1. 32 W Weak faith how strengthened, 2. 129 Wicked, their end, 1. 56 The consideration of their torments should wean us from the world, 1. 61 They are reserved, 1. 207 To further plagues, 1. 215 They shall not prevail over the godly, 2. 27 Though for a time over their persons, yet not over the cause, 2. 31 They get nothing by persecuting the Church, 2. 35 In their erterprises they are but to work Gods will, 2. 36 Their plots against the Church miscarry, 2. 37 They are fools, 2. 42 Will of itself cannot be rectified but by the understanding, 1. 4 It is Gods will that men suffer, how, 1. 130 Wilfulness aggravates sin, 2. 3 Wisdom carnal is folly, 2. 20, 27, 41 Word of God like himself, 1, 175 Works justify not, 1. 66 FINIS. Places of Scripture explained and opened. Cap. Vers. Part. Pag. GEnesis 5. 24. 1. 217 1 King. 34. 3. 2. 183 Psalm, 14. 1. 2. 10 25. 10. 1. 172 31. 5. 1. 203 15. 1. 134 36. 7. 1. 205 46. 2. 1. 211 4. ibid. 73. 1. 2. 103 90. 1. 1. 9 129. 3. 1. 41 Prov. 1. 24. 1. 52 26. ibid. Esay 1. 5. 1. 27 3. 2. 1. 28 3. ibid. 43. 2. 1. 213 jerem. 10. 24. 1. 49 jonah 2. 8. 1. 91 joel 2. 14. 1. 40 Matth. 5. 30. 1. 77 Luke 3. 20. 1. 74 5. 8. 1. 196 Rome 7. 6. 1. 95 8. 37. 2. 116 1 Cor. 11. 7. 2. 171 Philip. 4. 6. 1. 220 7. 1. 154 2 Thess. 1. 7. 1●. 75 8. i● id. 1 Timoth. 1. 15. 1. 173 2. Timoth. 4. 18. 1. 143 To the Reader. REader, in this Book there are two parts, the one begins at the Church's visitation, and goes on orderly to Page 240. and there it ends, this I call the second part. All the rest from the beginning and so forward I count the first part: therefore when thou art directed to the fourth or fifth page, because thou shouldest not look in both, nor mistake, I have set it thus: 1. 4. which is 1 Part and 4 Page; or ●. 5. the second Part and fifth Page.